Sin, the plague of plagues, or, Sinful sin the worst of evils a treatise of sins tryal and arraignment, wherein sin is accused for being, proved to be, and condemned for being exceeding sinful : and that 1. as against God, his nature, attributes, works, will, law, image, people, glory and existence, 2. as against man, his good and welfare of body and soul, in this life, and that to come : with the use and improvement to be made of this doctrine, that men may not be damned, but saved, &c. : being the substance of many sermons preached many years ago in Southwark / by Ralph Venning ...
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SIN, THE PLAGUE of PLAGUES; OR Sinful Sin the worst of Evils. ROM. 7.13. Was then that which is good made death to me? God forbid! But Sin, that it might appear Sin, working death in me by that which is good;
SIN, THE PLAGUE of PLAGUES; OR Sinful since the worst of Evils. ROM. 7.13. Was then that which is good made death to me? God forbid! But since, that it might appear since, working death in me by that which is good;
for some of the Angels sinned, and kept not their first estate, but left their own habitation, Jude 6. And by giving way to their subtil and envious infinuations, the Man Adam (who was a common person) sinned also, Genes. 3. And thus by one man sin entred into the world, and death by sin;
for Some of the Angels sinned, and kept not their First estate, but left their own habitation, U^de 6. And by giving Way to their subtle and envious infinuations, the Man Adam (who was a Common person) sinned also, Genesis. 3. And thus by one man since entered into the world, and death by since;
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Christ Jesus the Mediator and Redeemer took not on him Angels, or (as 'tis in the Margine) takes not hold of Angels, Hebr. 2.16. but it pleas'd God to pity man; his saving grace and loving-kindness hath appear'd to man, Titus 2.11. and that in Christ Jesus, Titus 3.4. whose delight was with the sons of men, the habitable parts of the earth, Prov. 8.31. and therefore he took on him the seed of Abraham, Hebr. 2.16.
christ jesus the Mediator and Redeemer took not on him Angels, or (as it's in the Margin) Takes not hold of Angels, Hebrew 2.16. but it pleased God to pity man; his Saving grace and Lovingkindness hath appeared to man, Titus 2.11. and that in christ jesus, Titus 3.4. whose delight was with the Sons of men, the habitable parts of the earth, Curae 8.31. and Therefore he took on him the seed of Abraham, Hebrew 2.16.
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'Tis a faithful saying, (and worthy of the best and all acceptance and reception) that Christ Jesus came into the world (on this very errand and design) to save sinners, 1 Tim. 1.15. The Doctrine of Repentance supposeth also that man hath done amiss, Mat. 9.13. The Doctrine of Faith in another for righteousness and hope, concludes man to be without righteousness and hope in himself, Eph. 2.12, 13. And the end of Christs sending the holy spirit, was, that he might in the first place convince of sin, Joh. 16.8.
It's a faithful saying, (and worthy of the best and all acceptance and reception) that christ jesus Come into the world (on this very errand and Design) to save Sinners, 1 Tim. 1.15. The Doctrine of Repentance Supposeth also that man hath done amiss, Mathew 9.13. The Doctrine of Faith in Another for righteousness and hope, concludes man to be without righteousness and hope in himself, Ephesians 2.12, 13. And the end of Christ sending the holy Spirit, was, that he might in the First place convince of since, John 16.8.
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that so way may be made by it: (1.) For admiring the free and rich grace of God. (2.) For believing in our Lord Jesus Christ. (3.) For vindicating the holy, just and good Law of God,
that so Way may be made by it: (1.) For admiring the free and rich grace of God. (2.) For believing in our Lord jesus christ. (3.) For vindicating the holy, just and good Law of God,
and his condemnation of sinners for breaking of it. (4.) For hating of, repenting for and from sin, thereby taking a holy, just and good revenge on it and our selves. (5.) That we may love and serve God at a better rate then we ever did, in the little and short time of Innocency it self.
and his condemnation of Sinners for breaking of it. (4.) For hating of, repenting for and from since, thereby taking a holy, just and good revenge on it and our selves. (5.) That we may love and serve God At a better rate then we ever did, in the little and short time of Innocency it self.
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Hence an objection is rais'd, v. 13. Seeing the Commandment is good, how comes it to be unto death? Was that which was good made death to me? To which he answers: (1.) By way of negation and abhorrency, God forbid!
Hence an objection is raised, v. 13. Seeing the Commandment is good, how comes it to be unto death? Was that which was good made death to me? To which he answers: (1.) By Way of negation and abhorrency, God forbid!
'Tis, saith he, NONLATINALPHABET, sin in the abstract, and that iterated and repeated (as Pharaohs drea• was) for the certainty and assurance of the thing;
It's, Says he,, since in the abstract, and that iterated and repeated (as Pharaohs drea• was) for the certainty and assurance of the thing;
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'tis sin, 'tis sin, and this sin is NONLATINALPHABET sinful, or a sinner, nothing else but sinning and sinful sin, 'tis masculinely and vigorously sinful• for though Erasmus conclude this to be the Attick Dialect ( viz. the conjunction of this masculine and feminine) yet others think that the Apostle doth dare personam peccato, bring in sin as if it were a person;
it's since, it's since, and this since is sinful, or a sinner, nothing Else but sinning and sinful since, it's masculinely and vigorously sinful• for though Erasmus conclude this to be the Attic Dialect (viz. the conjunction of this masculine and Faemin) yet Others think that the Apostle does Dare Personam Peccato, bring in since as if it were a person;
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unless we may read it thus, as Faius doth, that the NONLATINALPHABET, the sinner might become sin (in the same sense as the objection is made, v. 7. Is the Law sin?) that is, criminal and guilty;
unless we may read it thus, as Faius does, that the, the sinner might become since (in the same sense as the objection is made, v. 7. Is the Law since?) that is, criminal and guilty;
However we read it, we are sure of this, that it denotes the malignant, pestilent and pernicious nature and operation of sin, its own name being the worst that can be given it;
However we read it, we Are sure of this, that it denotes the malignant, pestilent and pernicious nature and operation of since, its own name being the worst that can be given it;
eximi• Grotius: exceeding, above measure, excessively, or in the highest degree, for an Hyperbole is at extraordinary and the highest degree of speaking;
eximi• Grotius: exceeding, above measure, excessively, or in the highest degree, for an Hyperbole is At extraordinary and the highest degree of speaking;
if thou hadst not sinn'd I had not condemn'd, for the Law is not against the righteous, 1 Tim. 1.9. No, against such there is no Law, no condenmation from it. Gal. 5.28. Thou mayst then in me (as in a glass) see what a deadly destructive and killing thing thy sin is:
if thou Hadst not sinned I had not condemned, for the Law is not against the righteous, 1 Tim. 1.9. No, against such there is no Law, no condenmation from it. Gal. 5.28. Thou Mayest then in me (as in a glass) see what a deadly destructive and killing thing thy since is:
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not only not sin i. e. culpable or criminal, as v. 7. or only holy and just, v. 12. or spiritual, v. 14. but good, v. 12, 13. good, not only in it self,
not only not since i. e. culpable or criminal, as v. 7. or only holy and just, v. 12. or spiritual, v. 14. but good, v. 12, 13. good, not only in it self,
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Yet 5. Sin ('tis true) worketh mans death and destruction by that which is good, scil. the Law: when sin hath used man to break the Law, it useth the Law to break man, to undo him by condemnation and death. And
Yet 5. since (it's true) works men death and destruction by that which is good, scil. the Law: when since hath used man to break the Law, it uses the Law to break man, to undo him by condemnation and death. And
ut agnoscatur quam sceleratus peccator sit hoc peccatum, & quam pestisera res, dum per mandatum, rem salutiferam, exserit virus suum, Clarius.
ut agnoscatur quam Sceleratus peccator sit hoc peccatum, & quam pestisera Rest, dum per mandatum, remembering salutiferam, exserit virus suum, Clarius.
7. And lastly, Sin by the Commandment appears to be excessively sinful: Ʋt evidens sit quam perniciosum, quam grave, quam scelestum sit ipsum peccatum, Zegerus.
7. And lastly, since by the Commandment appears to be excessively sinful: Ʋt evidens sit quam Pernicious, quam grave, quam scelestum sit ipsum peccatum, Zegerus.
I may not prosecute any of these particulars apart, for I shall have occasion enough to speak to every and each of them in handling the sinfulness of sin; in relation whereunto I intend to observe this method, and to manifest thereby
I may not prosecute any of these particulars apart, for I shall have occasion enough to speak to every and each of them in handling the sinfulness of since; in Relation whereunto I intend to observe this method, and to manifest thereby
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Sin supposeth a Law in being, for where there is no Law, there is no transgression, Rom. 4.15. but where there is sin, there is a Law, and a transgression of the Law, 1 Joh. 3.4. whosoever committeth sin transgresseth the Law, for sin is a transgression of the Law;
since Supposeth a Law in being, for where there is no Law, there is no Transgression, Rom. 4.15. but where there is since, there is a Law, and a Transgression of the Law, 1 John 3.4. whosoever Committeth since Transgresseth the Law, for since is a Transgression of the Law;
2. To proceed and lay open wherein especially the sinfulness of sin doth consist, which is easily and readily known from its definition or description just now set before us:
2. To proceed and lay open wherein especially the sinfulness of since does consist, which is Easily and readily known from its definition or description just now Set before us:
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I say, sin being a transgression of Gods Law, which was made for mans good, the sinfulness of sin must needs lie in this, that it is contrary 1. To God. 2. To Man.
I say, since being a Transgression of God's Law, which was made for men good, the sinfulness of since must needs lie in this, that it is contrary 1. To God. 2. To Man.
yea contrariety and enemity it self in the very abstract: Carnal men, or sinners, are called by the name of enemies to God, Rom 5.8. with 10. Col. 1.21. but the carnal mind or sin is called enmity it self, Rom. 8.7. and accordingly it and its acts are exprest by names of enmity, and acts of hostility;
yea contrariety and enmity it self in the very abstract: Carnal men, or Sinners, Are called by the name of enemies to God, Rom 5.8. with 10. Col. 1.21. but the carnal mind or since is called enmity it self, Rom. 8.7. and accordingly it and its acts Are expressed by names of enmity, and acts of hostility;
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as walking contrary to God, Levit. 26.21. rebelling against God, Is. 1.2. rising up against him as an enemy, Mich. 2.8. striving and contending with God, Is. 45.9. despising of God, Numb. 11.20. it makes men haters of God, Rom. 1.30. resisters of God, Acts 7.51. sighters against God, Acts 5.39 and 23.9. yea blasphemers of God, and in sine very Atheists, that they say there is no God, Psal. 14.1.
as walking contrary to God, Levit. 26.21. rebelling against God, Is. 1.2. rising up against him as an enemy, Mich. 2.8. striving and contending with God, Is. 45.9. despising of God, Numb. 11.20. it makes men haters of God, Rom. 1.30. resisters of God, Acts 7.51. sighters against God, Acts 5.39 and 23.9. yea blasphemers of God, and in sine very Atheists, that they say there is no God, Psalm 14.1.
And therefore God takes it more ill, that men should think him wicked like themselves, Psa. 50. 16-22. then that they think him not to be, Psal. 14.1. Its said to weary him, when men do but say that evil is good in his sight, Mal. 2.17. This is the thing God glorieth in, that he is holy, yea glorious in holiness, Exod. 15.11.
And Therefore God Takes it more ill, that men should think him wicked like themselves, Psa. 50. 16-22. then that they think him not to be, Psalm 14.1. Its said to weary him, when men do but say that evil is good in his sighed, Malachi 2.17. This is the thing God Glorieth in, that he is holy, yea glorious in holiness, Exod 15.11.
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his patience would look like a toleration, if not approbation of sin, but that 'tis holy patience, &c. Thus many acts of God, were it not for holiness, would appear as seemingly evil as they are really good,
his patience would look like a toleration, if not approbation of since, but that it's holy patience, etc. Thus many acts of God, were it not for holiness, would appear as seemingly evil as they Are really good,
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as they also that are in Christ shall one day be, Eph. 5.27. God is so holy, that he cannot sin himself, nor be the cause or Author of sin in another;
as they also that Are in christ shall one day be, Ephesians 5.27. God is so holy, that he cannot sin himself, nor be the cause or Author of since in Another;
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On the contrary, as God is holy, all holy, only holy, altogether holy, and alwayes holy, so sin is sinful, all sinful, only sinful, altogether sinful, and alwayes sinful, Gen. 6.5. In my flesh, i. e. in my sinful corrupt nature, there dwelleth no good, Rom. 7.16.
On the contrary, as God is holy, all holy, only holy, altogether holy, and always holy, so since is sinful, all sinful, only sinful, altogether sinful, and always sinful, Gen. 6.5. In my Flesh, i. e. in my sinful corrupt nature, there dwells no good, Rom. 7.16.
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'twas by this instinct that Pharaoh said, who is the Lord, that I should obey his voice to let Israel go? I know no Lord above me, I will not let Israel go, Exod. 5.2. 'Tis the voice and language of sin, Psal. 12. our lips are our own, who is Lord over us? and 'twas from hence that the Jews of old said, we are Lords, we will come no more to thee, Jer. 2.31.
'twas by this instinct that Pharaoh said, who is the Lord, that I should obey his voice to let Israel go? I know no Lord above me, I will not let Israel go, Exod 5.2. It's the voice and language of since, Psalm 12. our lips Are our own, who is Lord over us? and 'twas from hence that the jews of old said, we Are lords, we will come no more to thee, Jer. 2.31.
Thus it attempts to dethrone God! (2) It denies Gods All-sufficiency, as if there were not content and satisfaction enough to be had in the enjovment of God,
Thus it attempts to dethrone God! (2) It Denies God's All-sufficiency, as if there were not content and satisfaction enough to be had in the enjovment of God,
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nor doth the most High regard, (5) It despiseth the riches of Gods goodness, Rom. 2.4. (6) It turns his Grace into wantonness, Jude 4. It will make bold with God, and sin because grace abounds!
nor does the most High regard, (5) It despises the riches of God's Goodness, Rom. 2.4. (6) It turns his Grace into wantonness, U^de 4. It will make bold with God, and since Because grace abounds!
'tis the Ʋpbraid of his Providence, Psa. 50. the Scoff of his Promise, 2 Pet. 3.3, 4. the Reproach of his Wisdom, Is. 29.16. and as 'tis said of the Man of Sin (made up of sin) it opposeth and exaits its self above all that's called God (and above all that God is called) so that it as God sitteth in the Temple of God, shewing it self as if it were God, 2 Thes. 2.4. 3. Sin is contrary to the works of God;
it's the Ʋpbraid of his Providence, Psa. 50. the Scoff of his Promise, 2 Pet. 3.3, 4. the Reproach of his Wisdom, Is. 29.16. and as it's said of the Man of since (made up of since) it Opposeth and exaits its self above all that's called God (and above all that God is called) so that it as God Sitteth in the Temple of God, showing it self as if it were God, 2 Thebes 2.4. 3. since is contrary to the works of God;
so is the fruit, and by that every Tree is known, whither it be a good Tree or a bad, Mat. 7.17, 18. God is good, and doth good, Psa. 119.68. Sin is evil, and doth evil, yea nothing else;
so is the fruit, and by that every Tree is known, whither it be a good Tree or a bad, Mathew 7.17, 18. God is good, and does good, Psa. 119.68. since is evil, and does evil, yea nothing Else;
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When the Son of God came into the world to declare and do his Fathers Will, he was encountred by and under-went the contradiction of sinners, Hebr. 12.3. who would have made men believe, that neither he nor his Doctrine was of God.
When the Son of God Come into the world to declare and do his Father's Will, he was encountered by and underwent the contradiction of Sinners, Hebrew 12.3. who would have made men believe, that neither he nor his Doctrine was of God.
it sets it self to oppose preaching, prayer, and all the Institutions of God, and that not only out of envy to man, that he should not be the better for them,
it sets it self to oppose preaching, prayer, and all the Institutions of God, and that not only out of envy to man, that he should not be the better for them,
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and they that obey the will of sin, are said to walk after the heart of sin, Ezek. 11.21, 5. Sin is contrary to the Image of God, wherein man was made:
and they that obey the will of since, Are said to walk After the heart of since, Ezekiel 11.21, 5. since is contrary to the Image of God, wherein man was made:
are we not like Elohim-devils, knowing good by loss, and evil by the sad and dismal effects thereof? Thus he that runs may read the Picture, Image and likeness of the Devil in sin;
Are we not like Elohim-devils, knowing good by loss, and evil by the sad and dismal effects thereof? Thus he that runs may read the Picture, Image and likeness of the devil in since;
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Ye are of your Father the Devil, said holy Jesus to the sinful Jews, John 8.44. Never was Child more like the Father, then a sinner is like the Devil;
You Are of your Father the devil, said holy jesus to the sinful jews, John 8.44. Never was Child more like the Father, then a sinner is like the devil;
in all their afflictions he bears a part, and is afflicted, and looks upon it as if he himself were treated as they are in this world, Acts 9.4, 5. Mat. 25. 41.-45.
in all their afflictions he bears a part, and is afflicted, and looks upon it as if he himself were treated as they Are in this world, Acts 9.4, 5. Mathew 25. 41.-45.
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Sin is alwayes warring against the Seed of God in them, the flesh lusteth against the spirit, Gal. 5.17. and warreth against their souls, 1 Pet. 2.11.
since is always warring against the Seed of God in them, the Flesh Lusteth against the Spirit, Gal. 5.17. and Warreth against their Souls, 1 Pet. 2.11.
'tis alwayes provoking the Serpentine Race to make war upon, to imprison and persecute (even to destruction) the little Flock and Remnant of the holy Seed;
it's always provoking the Serpentine Raze to make war upon, to imprison and persecute (even to destruction) the little Flock and Remnant of the holy Seed;
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it will not (further then rebuked by grace) let them have one quiet day, it disturbs and interrupts them, that they cannot attend upon God without destruction;
it will not (further then rebuked by grace) let them have one quiet day, it disturbs and interrupts them, that they cannot attend upon God without destruction;
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it endeavours to spoil all they take in hand, and to turn their holy things into iniquity, by reason whereof they cry out as greatly opprest, wretches that we are!
it endeavours to spoil all they take in hand, and to turn their holy things into iniquity, by reason whereof they cry out as greatly oppressed, wretches that we Are!
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who shall deliver us from this body of death? Rom. 7. This evil and envious sin is bent also to hinder (all it can) the comfort, welfare, and happiness of the Saints:
who shall deliver us from this body of death? Rom. 7. This evil and envious since is bent also to hinder (all it can) the Comfort, welfare, and happiness of the Saints:
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Sin is so malicious, that it will not only displease and dishonor God it self, but labours to defeat and frustrate the endeavours of all that attempt to do otherwise:
since is so malicious, that it will not only displease and dishonour God it self, but labours to defeat and frustrate the endeavours of all that attempt to do otherwise:
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God •s a troublesome thing to sinners, and therefore •hey say to him, depart from us, Job 21.14. and •f Christ Jesus, let us break his bonds in sunder, and cast his cords far from us, Psal. 2.1, 2. And when the Holy Ghost comes to woe and entreat them to be reconciled, they resist and make war with the spirit of peace, Acts 7.51. so that they are against every person in the Trinity, Father, Son and Spirit.
God •s a troublesome thing to Sinners, and Therefore •hey say to him, depart from us, Job 21.14. and •f christ jesus, let us break his bonds in sunder, and cast his cords Far from us, Psalm 2.1, 2. And when the Holy Ghost comes to woe and entreat them to be reconciled, they resist and make war with the Spirit of peace, Acts 7.51. so that they Are against every person in the Trinity, Father, Son and Spirit.
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and depart from th• Tents of wickedness? Poor Soul, Canst thou fin• it in thine heart to hug and imbrace such a Monster as this is? Wilt thou love that which hate• God,
and depart from th• Tents of wickedness? Poor Soul, Canst thou fin• it in thine heart to hug and embrace such a Monster as this is? Wilt thou love that which hate• God,
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and all that's good? Oh sa• to this Idol, yea to this Devil, Get hence, wha• have I to do with thee, thou (Elymas) Sorcere• thou full of all malignity and mischief;
and all that's good? O sa• to this Idol, yea to this devil, Get hence, wha• have I to do with thee, thou (Elymas) Sorcere• thou full of all malignity and mischief;
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tho• Child, yea Father of the Devil, thou that art th• Founder of Hell, an Enemy to all righteousness, that ceasest not to pervert the right way of the Lord,
tho• Child, yea Father of the devil, thou that art th• Founder of Hell, an Enemy to all righteousness, that ceasest not to pervert the right Way of the Lord,
and to reproach the living God Away, away, Shall I be seduced by thee to grie• the God of all my joy, to displease the God 〈 ◊ 〉 all my comfort, to vex the God of all my co•tent, to do evil against a good God, by whom I live, move,
and to reproach the living God Away, away, Shall I be seduced by thee to grie• the God of all my joy, to displease the God 〈 ◊ 〉 all my Comfort, to vex the God of all my co•tent, to do evil against a good God, by whom I live, move,
do not contend with God who is stronger then thou art, who is able when he will, and he will be one day found both able and willing enough, to turn the wicked into hell, the Element of sin and sinners, who shall go into it as into their own place, as Judas did, Acts 1.25.
do not contend with God who is Stronger then thou art, who is able when he will, and he will be one day found both able and willing enough, to turn the wicked into hell, the Element of since and Sinners, who shall go into it as into their own place, as Judas did, Acts 1.25.
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as if 'twere good for nothing but to be damn'd, and go to hell? wilt thou be felo de se, a self-soul-murtherer? shall thy perdition be of thy self? Oh look to thy self,
as if 'twere good for nothing but to be damned, and go to hell? wilt thou be Fellow de se, a self-soul-murtherer? shall thy perdition be of thy self? O look to thy self,
The second thing wherein the sinfulness of sin doth consist, is its contrariety to the good of Man, which is the thing that our Text doth especially ment on and intend,
The second thing wherein the sinfulness of since does consist, is its contrariety to the good of Man, which is the thing that our Text does especially meant on and intend,
as there is nothing contrary to God but sin, (for Devils are not so but by sin) so sin in being contrary to God, is and cannot but be contrary to man;
as there is nothing contrary to God but since, (for Devils Are not so but by since) so since in being contrary to God, is and cannot but be contrary to man;
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communion with, and conformity to God, is mans felicity, his heaven upon earth, and in heaven too, without which it would not be worth his while to have a being:
communion with, and conformity to God, is men felicity, his heaven upon earth, and in heaven too, without which it would not be worth his while to have a being:
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No soone• did Angels sin, but they fell from their first estate and habitation which they had with God in glory, not a moment between their sin and misery and as soon as man had sinned, his conscien•• told him, that he was naked and destitute o• righteousness and protection, and consequently an undone man, that he could not endure Gods presence,
No soone• did Angels since, but they fell from their First estate and habitation which they had with God in glory, not a moment between their since and misery and as soon as man had sinned, his conscien•• told him, that he was naked and destitute o• righteousness and protection, and consequently an undone man, that he could not endure God's presence,
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To proceed more distinctly and particularly, I shall evince that sin is against mans good, both present and future, here in time, and hereafter in Eternity, in this life and world which now is,
To proceed more distinctly and particularly, I shall evince that since is against men good, both present and future, Here in time, and hereafter in Eternity, in this life and world which now is,
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And herein lies the second instance of the sinfulness of sin, as it is 1 Against mans present good in this life, and that 1 Against the good of his body.
And herein lies the second instance of the sinfulness of since, as it is 1 Against men present good in this life, and that 1 Against the good of his body.
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for this flesh and blood cannot inherit the Kingdome of God (as that wherein we were created might possibly have done) 1 Cor. 15.50. Our body is sown in corruption, in dishonor, in weakness, 1 Cor. 15.42, 43. and is therefore called vile, Philip. 3.21.
for this Flesh and blood cannot inherit the Kingdom of God (as that wherein we were created might possibly have done) 1 Cor. 15.50. Our body is sown in corruption, in dishonour, in weakness, 1 Cor. 15.42, 43. and is Therefore called vile, Philip. 3.21.
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and before this body be laid in the grave, 'tis languishing, in a continual Consumption, and dying daily, besides all the dangers that attend it from without. And
and before this body be laid in the grave, it's languishing, in a continual Consumption, and dying daily, beside all the dangers that attend it from without. And
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so that a wrong done to the Soul is much more to mans hurt, then a wrong done to the body therefore saith our Saviour, Fear not them that can kill the body,
so that a wrong done to the Soul is much more to men hurt, then a wrong done to the body Therefore Says our Saviour, fear not them that can kill the body,
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then our souls to sinning, for he that sinneth wrongs his soul, Prov. 8.36. Nothing but sin doth wrong a mans soul, and there is no sin but doth it.
then our Souls to sinning, for he that Sinneth wrongs his soul, Curae 8.36. Nothing but since does wrong a men soul, and there is no since but does it.
Paradise was mans Inheritance, where he had every thing pleasant to the eye, and good for food; (as for cloaths he needed none while Innocent) but when he sinned, God dispossessed him of all,
Paradise was men Inheritance, where he had every thing pleasant to the eye, and good for food; (as for clothes he needed none while Innocent) but when he sinned, God dispossessed him of all,
and to earn his meat with the sweat of his brow, as you may read at large, Genes. 3. Thus by sin man that was the Emperour of Eden, is banisht from his Native Country,
and to earn his meat with the sweat of his brow, as you may read At large, Genesis. 3. Thus by since man that was the Emperor of Eden, is banished from his Native Country,
but lives on the alms of Gods charity and grace (all ••e have or hold between our birth and death is clear •gain and meer gift) God might chuse whither •he would allow us any thing or no,
but lives on the alms of God's charity and grace (all ••e have or hold between our birth and death is clear •gain and mere gift) God might choose whither •he would allow us any thing or no,
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and when he hath given, he may take again, and none of us have cause to say any thing but what Job did, Chap. 1.21. Naked came I into the world, and naked shall I return;
and when he hath given, he may take again, and none of us have cause to say any thing but what Job did, Chap. 1.21. Naked Come I into the world, and naked shall I return;
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the Foxes had holes, and the birds of the air have nests, but the Son of Man hath not where to lay his head, Luke 9.58. Which plainly shews, that the sin of man had left the Son of man nothing:
the Foxes had holes, and the Birds of the air have nests, but the Son of Man hath not where to lay his head, Lycia 9.58. Which plainly shows, that the since of man had left the Son of man nothing:
To add yet another discovery of the venomous nature of sin as to this that we are upon, 'tis not a little observeable, that though God took not the full forfeiture,
To add yet Another discovery of the venomous nature of since as to this that we Are upon, it's not a little observable, that though God took not the full forfeiture,
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God left Adam many acres of land to till and husband, but he hath it with a curse, sweat and sorrow, many a grieving bryar and pricking thorn stick fast to him, Gen. 3. 17.-19. God left him ground enough, v. 23. but alas 'tis cursed ground!
God left Adam many acres of land to till and husband, but he hath it with a curse, sweat and sorrow, many a grieving briar and pricking thorn stick fast to him, Gen. 3. 17.-19. God left him ground enough, v. 23. but alas it's cursed ground!
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and his travel grief, Eccl. 1.13.2.22, 23. (whither he increase wisdome and knowledge, or pleasures and riches) yea he taketh not rest in the night,
and his travel grief, Ecclesiastes 1.13.2.22, 23. (whither he increase Wisdom and knowledge, or pleasures and riches) yea he Takes not rest in the night,
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Mans ground is over-grown with thorns, that he hath many an aking head and heart, many a sore hand and foot (before the year come about) to get a little livelihood out of this sin-cursedground: Mans Paradisical life was easie and pleasant,
men ground is overgrown with thorns, that he hath many an aching head and heart, many a soar hand and foot (before the year come about) to get a little livelihood out of this sin-cursedground: men Paradisical life was easy and pleasant,
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but now 'tis labour and pain, such as makes him sweat ( yea, Eccl. 2.1, 2. his recreations fall little short of his labour for pain and sweat) The old world was very sensible of this,
but now it's labour and pain, such as makes him sweat (yea, Ecclesiastes 2.1, 2. his recreations fallen little short of his labour for pain and sweat) The old world was very sensible of this,
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because of the ground which the Lord hath cursed; sin, curse and toil keep company. 2 Sin is against mans comfort and joy, His comfort and joy. Genes. 3.17. In sorrow shalt thou eat all the daies of thy life; not one whole merry day!
Because of the ground which the Lord hath cursed; since, curse and toil keep company. 2 since is against men Comfort and joy, His Comfort and joy. Genesis. 3.17. In sorrow shalt thou eat all the days of thy life; not one Whole merry day!
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and drink his wine with a merry heart, but sin will not suffer him; if he laugh sin turns it to madness, Eccl. 2.2. or else 'tis no better Musick then the crackling of thorns, Eccl. 7.6. In Paradise the blessing of God on Adams diligent hand made him rich, and there was no sorrow with it; to allude to Prov. 10.22. but now mans sweet meats have sowre sawces, in sorrow shalt thou eat, his bread is the bread of affliction.
and drink his wine with a merry heart, but since will not suffer him; if he laugh since turns it to madness, Ecclesiastes 2.2. or Else it's no better Music then the crackling of thorns, Ecclesiastes 7.6. In Paradise the blessing of God on Adams diligent hand made him rich, and there was no sorrow with it; to allude to Curae 10.22. but now men sweet Meats have sour sauces, in sorrow shalt thou eat, his bred is the bred of affliction.
though their sorrow and pain too be greatly multiplied, as we find it exprest, Genes. 3.16. and the more for want of faith and sobriety, 1 Tim. 2.15. 3 Sin is against mans health:
though their sorrow and pain too be greatly multiplied, as we find it expressed, Genesis. 3.16. and the more for want of faith and sobriety, 1 Tim. 2.15. 3 since is against men health:
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Let a man take the best air he can, and eat the best food he can, let him eat and drink by rule, let him take never so many Antidotes, Preservatives and Cordials,
Let a man take the best air he can, and eat the best food he can, let him eat and drink by Rule, let him take never so many Antidotes, Preservatives and Cordials,
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Verily every man in his best estate is a frail and brittle thing, yea altogether vanity, Psal. 39. which is spoken with reference to diseases and sickness:
Verily every man in his best estate is a frail and brittle thing, yea altogether vanity, Psalm 39. which is spoken with Referente to diseases and sickness:
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a wounded spirit who can bear? Prov. 18.14. while that is sound and whole, all infirmities are more easily born, but when that is broken, the supports fail:
a wounded Spirit who can bear? Curae 18.14. while that is found and Whole, all infirmities Are more Easily born, but when that is broken, the supports fail:
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and this hath great influence upon the body; for Prov. 17.22. a merry heart doth good like a medicine, (no cordial like it) but a broken spirit drieth the bones, it sucks away the marrow and radical moisture, Prov. 12.25. heaviness in the heart of man makes it stoop;
and this hath great influence upon the body; for Curae 17.22. a merry heart does good like a medicine, (no cordial like it) but a broken Spirit drieth the bones, it sucks away the marrow and radical moisture, Curae 12.25. heaviness in the heart of man makes it stoop;
When thou with rebukes dost correct man for iniquity, thou mak'st his beauty (or that which is to be desir'd in him, as 'tis in the margine) to consume or melt away like a Moth;
When thou with rebukes dost correct man for iniquity, thou Makest his beauty (or that which is to be desired in him, as it's in the Margin) to consume or melt away like a Moth;
many a falling out is there now between body and soul, between sense and reason, they draw several wayes, there's a self-civil war, even in this sense the flesh lusteth against the spirit, that poor man is hall'd and pulled this way and that, tossed to and fro as with several winds: nunc hic nunc flectitur illic: man is full of contradictions:
many a falling out is there now between body and soul, between sense and reason, they draw several ways, there's a self-civil war, even in this sense the Flesh Lusteth against the Spirit, that poor man is halled and pulled this Way and that, tossed to and from as with several winds: nunc hic nunc flectitur illic: man is full of contradictions:
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they who eat bread at our Table, lift up their heel against us, and familiar friends become enemies. Lust makes wars, James 4.1. and from pride comes contention, Proverbs 13.10. It breeds divisions, factions in Church and State, that there is little of union or order, harmony, society or friendship in the world.
they who eat bred At our Table, lift up their heel against us, and familiar Friends become enemies. Lust makes wars, James 4.1. and from pride comes contention, Proverbs 13.10. It breeds divisions, factions in Church and State, that there is little of Union or order, harmony, society or friendship in the world.
How many doth it strangle in the Womb? how many miscarriages and abortions doth it cause? how many doth it send from the Cradle to the grave, that they have run their race before they can go? others die in their full strength, (beside the havocks it makes by war, &c. ) as some do alwayes eat their bread in darkness, Job 21.23. Man no sooner begins to live, but he begins to die;
How many does it strangle in the Womb? how many miscarriages and abortions does it cause? how many does it send from the Cradle to the grave, that they have run their raze before they can go? Others die in their full strength, (beside the havocs it makes by war, etc.) as Some do always eat their bred in darkness, Job 21.23. Man no sooner begins to live, but he begins to die;
and after a few daies, (which are but as a span, and do passe away more swift then a Weavers Shuttle) sin lays all in the dust, Princes as well as Beggars:
and After a few days, (which Are but as a span, and do pass away more swift then a Weavers Shuttle) since lays all in the dust, Princes as well as Beggars:
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Now this debasement came by defilement, which defilement cleaves 1 To his body; for the flesh is silthy, 2 Cor. 7.1. and the body needs sanctifying and cleansing, 1 Thes 5.23. the body is a body of sin, the members are servants to uncleanness, and to iniquity, Rom. 6.19.
Now this debasement Come by defilement, which defilement cleaves 1 To his body; for the Flesh is silthy, 2 Cor. 7.1. and the body needs sanctifying and cleansing, 1 These 5.23. the body is a body of since, the members Are Servants to uncleanness, and to iniquity, Rom. 6.19.
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but in a more general way, 'tis thus said of sinful men, their mouth is full of cursing and bitterness, with their tongues they use deceit, the poyson of Asps is under their lips, their throat is an open Sepulchre, Rom. •, 13, 14. eyes full of adultery, 2 Pet. 2.14. the eye-lids haughty, Prov. 30.13. ears dull of hearing, Hebr. 5.11. yea deaf as the Adder, Psa. 58.4, 5. the forehead is impudent as a brow of brass, Is. 48.4. both hands are imploid to work iniquity, Mic. 7.3. the belly an Idol-God, Phil. 3.19. the feet are swift to shed blood, Rom. 3.15. and if we look within, their inward part is very wickedness ( Hebr. wickednesses) Psa. 5.9. the gall is a gall of bitterness, in a moral as in a natural sense;
but in a more general Way, it's thus said of sinful men, their Mouth is full of cursing and bitterness, with their tongues they use deceit, the poison of Asps is under their lips, their throat is an open Sepulchre, Rom. •, 13, 14. eyes full of adultery, 2 Pet. 2.14. the eyelids haughty, Curae 30.13. ears dull of hearing, Hebrew 5.11. yea deaf as the Adder, Psa. 58.4, 5. the forehead is impudent as a brow of brass, Is. 48.4. both hands Are employed to work iniquity, Mic. 7.3. the belly an Idol-God, Philip 3.19. the feet Are swift to shed blood, Rom. 3.15. and if we look within, their inward part is very wickedness (Hebrew Wickednesses) Psa. 5.9. the Gall is a Gall of bitterness, in a moral as in a natural sense;
2 To the Soul, which is the principal subject of it; 'tis not only flesh but spirit that is filthy, 2 Cor. 7.1. Gods Image was more in and on the Soul then body of man, and sins ambition and envy is to deprive the Soul of this Image;
2 To the Soul, which is the principal Subject of it; it's not only Flesh but Spirit that is filthy, 2 Cor. 7.1. God's Image was more in and on the Soul then body of man, and Sins ambition and envy is to deprive the Soul of this Image;
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if it (in this sense) be at all, for there is none righteous, no not one, Rom. 3.10. 'Tis not any one faculty only that sin hath defiled, but like a strong poyson, it soaks and ears through all;
if it (in this sense) be At all, for there is none righteous, no not one, Rom. 3.10. It's not any one faculty only that since hath defiled, but like a strong poison, it soaks and ears through all;
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that whereas all was holy, and holiness to the Lord, 'tis now evil, and evil against the Lord, Genes. 6.5. Every imagination (figment or creature) of the heart is only evil continually;
that whereas all was holy, and holiness to the Lord, it's now evil, and evil against the Lord, Genesis. 6.5. Every imagination (figment or creature) of the heart is only evil continually;
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yea, the Flood, which washt away so many sinners, could not wash away sin; the same heart remains after the Flood, as before, Genes. 8.21. and as it was with the heart of man from his youth, it hath continued to be to this old and decrepit age of the world;
yea, the Flood, which washed away so many Sinners, could not wash away since; the same heart remains After the Flood, as before, Genesis. 8.21. and as it was with the heart of man from his youth, it hath continued to be to this old and decrepit age of the world;
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for to this day there proceeds out of the heart the same evil thoughts, words and deeds, that then did, Mat. 15.20 And from this unclean Fountain issues forth all that defiles the man.
for to this day there proceeds out of the heart the same evil thoughts, words and Deeds, that then did, Mathew 15.20 And from this unclean Fountain issues forth all that defiles the man.
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As for the Word of the Lord, we will not hearken, but we will certainly do whatsoever thing goeth forth out of our own mouth, Jerem. 44.16, 17. and 'tis out of the abundance of folly and madness that is in mens hearts (and bound up there) that they thus speak, not only vain thoughts and words,
As for the Word of the Lord, we will not harken, but we will Certainly do whatsoever thing Goes forth out of our own Mouth, Jeremiah 44.16, 17. and it's out of the abundance of folly and madness that is in men's hearts (and bound up there) that they thus speak, not only vain thoughts and words,
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but villanous ones bubble and break forth from this corrupt fountain, which sets the tongue on fire of hell, that the devil could not broach and belch out more horrid blasphemies against God,
but villainous ones bubble and break forth from this corrupt fountain, which sets the tongue on fire of hell, that the Devil could not broach and belch out more horrid Blasphemies against God,
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Thus all over, without and within is man defiled and polluted, of which I may speak yet more in another place, only at present a little more largely, to shew how sin hath almost put out mans eyes,
Thus all over, without and within is man defiled and polluted, of which I may speak yet more in Another place, only At present a little more largely, to show how since hath almost put out men eyes,
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and guide him in the way wherein he should walk, but is now too often an ignis fatuus, that leads men into bogs and ditches, into errors and immoralities.
and guide him in the Way wherein he should walk, but is now too often an ignis fatuus, that leads men into bogs and ditches, into errors and immoralities.
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Poor man is wise to do evil, but to do good hath no knowledge, Jerem. 4.52. yea there is none that understandeth ( viz. as, and what he ought) Rom. 3.11. All the workers of iniquity have no knowledge, Psal. 14.4.
Poor man is wise to do evil, but to do good hath no knowledge, Jeremiah 4.52. yea there is none that understands (viz. as, and what he ought) Rom. 3.11. All the workers of iniquity have no knowledge, Psalm 14.4.
Poor man is cover'd with Egyptian thick darkness, yea said to be not only dark, but darkness (in the abstract) Eph. 5.8. and (which is sad) is in love with darkness, Joh. 8.19. and his light is darkness, Mat. 6.23. That man is in darkness by sin, is clear as the light of the Sun by the light of Scripture truth, beside that of sad experience;
Poor man is covered with Egyptian thick darkness, yea said to be not only dark, but darkness (in the abstract) Ephesians 5.8. and (which is sad) is in love with darkness, John 8.19. and his Light is darkness, Mathew 6.23. That man is in darkness by since, is clear as the Light of the Sun by the Light of Scripture truth, beside that of sad experience;
for in general when men are converted, they are called out of; •nd turned from darkness to light, Acts 26.18. 1 Pet. 2.9. &c. And our Lord Jesus came to be, and give light to them that sate in darkness, Luke 1.76.79.
for in general when men Are converted, they Are called out of; •nd turned from darkness to Light, Acts 26.18. 1 Pet. 2.9. etc. And our Lord jesus Come to be, and give Light to them that sat in darkness, Lycia 1.76.79.
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Be pleas'd to peruse Deut. 28.29. Job 5.14. and 12.25. Is. 59.10. Man had (like Solomons wise man) his eyes in his head, and clearly saw his way before him;
Be pleased to peruse Deuteronomy 28.29. Job 5.14. and 12.25. Is. 59.10. Man had (like Solomons wise man) his eyes in his head, and clearly saw his Way before him;
Oh how did Solomon seek and search this and that, to the tiring and vexing of himself, till the true light guided him into the true way? How did he grope after happiness,
O how did Solomon seek and search this and that, to the tiring and vexing of himself, till the true Light guided him into the true Way? How did he grope After happiness,
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but felt none, till he came to fear God, &c. Eccl. 12.13. 2 Mans darkness is evident by this, That though the light shine, yet his darkness comprehendeth it not, Joh. 1.5. Ah how blind is that man, who at mid-day (when the Sun shines in full strength) sees it not!
but felt none, till he Come to Fear God, etc. Ecclesiastes 12.13. 2 men darkness is evident by this, That though the Light shine, yet his darkness comprehendeth it not, John 1.5. Ah how blind is that man, who At midday (when the Sun shines in full strength) sees it not!
that Christ himself, the brightness of his Fathers glory, should not be comprehended, Oh marvellous darkness! In the innocent Golden-age man could have comprehended the least hint that came from God,
that christ himself, the brightness of his Father's glory, should not be comprehended, O marvellous darkness! In the innocent Golden-age man could have comprehended the least hint that Come from God,
This Gospel (while revealed) continues an hidden thing to this blinded world, 2 Cor. 4.3, 4. and to know Christ Jesus requires as great a power as was in the Creation,
This Gospel (while revealed) continues an hidden thing to this blinded world, 2 Cor. 4.3, 4. and to know christ jesus requires as great a power as was in the Creation,
3 Mans darkness is apparent, by his walking in all manner of wickedness, which are called the works of darkness, Eph. 5.11. Good and holy works are of the light (and give light, for they shine, Mat. 5.20.) but wicked works are from darkness;
3 men darkness is apparent, by his walking in all manner of wickedness, which Are called the works of darkness, Ephesians 5.11. Good and holy works Are of the Light (and give Light, for they shine, Mathew 5.20.) but wicked works Are from darkness;
Who but blind men would walk in dirt up to the ears, yea over head and ears? Solomon speaking of wicked men, Prov. 2.13. saith, that they leave the paths of uprightness, and walk in the wayes of darkness;
Who but blind men would walk in dirt up to the ears, yea over head and ears? Solomon speaking of wicked men, Curae 2.13. Says, that they leave the paths of uprightness, and walk in the ways of darkness;
which is a clear argument of their darkness, especially if we add this consideration to it, the boldness of men in sinning (who more bold then the blind?) that they rush like horses into the battel, without fear or wit.
which is a clear argument of their darkness, especially if we add this consideration to it, the boldness of men in sinning (who more bold then the blind?) that they rush like Horses into the battle, without Fear or wit.
a•• Bird haste a to the snare, and knows not, or sees not, that 'tis for his life, Prov. 7.22, 23. For in vain i• the Net spread in the sight of any Bled, Irov. 1.17. or of a seeing man.
a•• Bird haste a to the snare, and knows not, or sees not, that it's for his life, Curae 7.22, 23. For in vain i• the Net spread in the sighed of any Bled, Jove. 1.17. or of a seeing man.
That he stumbles, and knows not at what, Joh. 11.9, 10. Pro• 4.19 Sinners are ever and anone stumbling 〈 ◊ 〉 Christ Jesus, they are offended at him, but connot tell for what;
That he stumbles, and knows not At what, John 11.9, 10. Pro• 4.19 Sinners Are ever and anon stumbling 〈 ◊ 〉 christ jesus, they Are offended At him, but connote tell for what;
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6 Its evident that man (ever since the fall) hath brnis'd his intellectuals, hath a soft place in his head (laesa principid) for he knows not his time, nor how to order (his thoughts, words and actions) any of his affairs in season, which is the beauty of all ▪ 〈 ◊ 〉 could have said as Job. Ch. 29.3, 4. His candle shined upon my head, by his light I walked through dirkness, the secret of God was upon my Tabernacle:
6 Its evident that man (ever since the fallen) hath brnised his intellectuals, hath a soft place in his head (laesa principid) for he knows not his time, nor how to order (his thoughts, words and actions) any of his affairs in season, which is the beauty of all ▪ 〈 ◊ 〉 could have said as Job. Christ 29.3, 4. His candle shined upon my head, by his Light I walked through dirkness, the secret of God was upon my Tabernacle:
and who can tell him, when or how it shall be? And Eccl. 9.12. Man knows not his time, 'tis not in man to direct his way, Jerem. 10.23. We cannot order our speech by reason of darkne••, Job. 7.19. We know not what to pray for 〈 ◊ 〉 we ought, Rom. 8.26. Ah! What a poor sorry silly thing hath sin made man!
and who can tell him, when or how it shall be? And Ecclesiastes 9.12. Man knows not his time, it's not in man to Direct his Way, Jeremiah 10.23. We cannot order our speech by reason of darkne••, Job. 7.19. We know not what to pray for 〈 ◊ 〉 we ought, Rom. 8.26. Ah! What a poor sorry silly thing hath since made man!
but now being in the dark, suitable guides please them best; like people, like Priest, as God complains, Jerem. 3.31. The Prophets prophesie falsly, and the Priests bear rule by their means, and my people love to have it so;
but now being in the dark, suitable guides please them best; like people, like Priest, as God complains, Jeremiah 3.31. The prophets prophesy falsely, and the Priests bear Rule by their means, and my people love to have it so;
falshood and slattery was their business, and the peoples choice and pleasure: God and godliness, righteousness and holiness were troublesome and tedious, they must have smooth things,
falsehood and slattery was their business, and the peoples choice and pleasure: God and godliness, righteousness and holiness were troublesome and tedious, they must have smooth things,
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What doth all this argue but mans darkness? and what doth that infer but sins sinfulness in darkning the understanding of man? Is not light good? God that made it saw it so;
What does all this argue but men darkness? and what does that infer but Sins sinfulness in darkening the understanding of man? Is not Light good? God that made it saw it so;
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So that sin is against the good of man, in putting out the sight of his eyes, which is worse (in a spiritual sense) then if it had put out the eyes of his body.
So that since is against the good of man, in putting out the sighed of his eyes, which is Worse (in a spiritual sense) then if it had put out the eyes of his body.
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Mans eyes are very dear to him, God expresseth the tenderness he hath for his people by this, that htey are to him as the apple of his eye Zech. 2.8.
men eyes Are very dear to him, God Expresses the tenderness he hath for his people by this, that htey Are to him as the apple of his eye Zechariah 2.8.
Israel took great indig•nation at Naash the Ammonite, that he would have put out their eyes, 1 Sam. 11. Herein then lies the malignity of sin, that it hath so darkned the eyes of mans understanding,
Israel took great indig•nation At Naash the Ammonite, that he would have put out their eyes, 1 Sam. 11. Herein then lies the malignity of since, that it hath so darkened the eyes of men understanding,
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and made him a fool, a sot, a very bruit; ignorant, foolish, and beast, are joyned together, Psa. 73.22. folly is the common name of sin, and so is fools of sinners in the Scripture, Psa. 94.8.
and made him a fool, a sot, a very bruit; ignorant, foolish, and beast, Are joined together, Psa. 73.22. folly is the Common name of since, and so is Fools of Sinners in the Scripture, Psa. 94.8.
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His folly appears to be very great 1 With respect and relation to his end or happinesse. 2 With respect to the means which relate to the end. 3 By non or ill-improvement of means in relation to the end.
His folly appears to be very great 1 With respect and Relation to his end or happiness. 2 With respect to the means which relate to the end. 3 By non or ill-improvement of means in Relation to the end.
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1 Mans folly is but too apparent in relation to his chief and ultimate end, the summum bonum; Man is exceedingly to seek for happinesse, where to place it, as how to obtain it.
1 men folly is but too apparent in Relation to his chief and ultimate end, the summum bonum; Man is exceedingly to seek for happiness, where to place it, as how to obtain it.
Let us eat and drink, &c. is the voice of more men, then let us seek and serve God, who will shew us any good, viz. corn, wine and oyl, is the voice of mary, Psal. 4. yea of all till regenerate:
Let us eat and drink, etc. is the voice of more men, then let us seek and serve God, who will show us any good, viz. corn, wine and oil, is the voice of marry, Psalm 4. yea of all till regenerate:
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and when all a mans labour is for this, with neglect of the soul (which is the principal man of the man ) what folly is it? to mind the lesse, and neglect the greater;
and when all a men labour is for this, with neglect of the soul (which is the principal man of the man) what folly is it? to mind the less, and neglect the greater;
and neglect, yea despise heavenly, but folly in extremity! 'tis to glory in shame, Phil. 3.19. He that bid his soul take ease, in eating, drinking, and being merry, was called fool;
and neglect, yea despise heavenly, but folly in extremity! it's to glory in shame, Philip 3.19. He that bid his soul take ease, in eating, drinking, and being merry, was called fool;
Before I proceed to the other discoveries of mans folly, in relation to the way and means that lead to happiness, let me briefly evince by three things (among many others that might be named) that mans happiness cannot be made up of any,
Before I proceed to the other discoveries of men folly, in Relation to the Way and means that led to happiness, let me briefly evince by three things (among many Others that might be nam) that men happiness cannot be made up of any,
the design of Gods making the creatures was, that they should serve us, and not be served by us• God put Adam (colere) to till the earth, not (colere) to worship the earth,
the Design of God's making the creatures was, that they should serve us, and not be served by us• God put Adam (colere) to till the earth, not (colere) to worship the earth,
though all the beauty and honor in the world centr'd in you, yet I must tell you what a very wise man hath told me, Eccl. 9.1. Man knows not love by prosperity, no more then hatred by adversity.
though all the beauty and honour in the world centred in you, yet I must tell you what a very wise man hath told me, Ecclesiastes 9.1. Man knows not love by Prosperity, no more then hatred by adversity.
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God sent his Son (and never any thing but him, and what's in him) for a Love-token: Well then, upon the whole we conclude, that seeing happiness is of an higher nature then the Creation,
God sent his Son (and never any thing but him, and what's in him) for a Love-token: Well then, upon the Whole we conclude, that seeing happiness is of an higher nature then the Creation,
whence it is that we have such expressions in the Scripture concerning sinners; ye worship ye know not what, Joh. 4.22. Surely they that worship they know not what, do worship also they know not how; as it there follows.
whence it is that we have such expressions in the Scripture Concerning Sinners; you worship you know not what, John 4.22. Surely they that worship they know not what, do worship also they know not how; as it there follows.
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The Athenian Altar had this Inscription, To the unknown God, Acts 17.23. and the world by wisdome knew not God, viz. manifest in the flesh, 1 Cor. 1.21. Though there be nothing more knowable, yet nothing more unknown then God:
The Athenian Altar had this Inscription, To the unknown God, Acts 17.23. and the world by Wisdom knew not God, viz. manifest in the Flesh, 1 Cor. 1.21. Though there be nothing more knowable, yet nothing more unknown then God:
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'Tis visible to all the Creation, by the Creation, that there is a God; as Rom. 1.22. but who, and what he is, and what his will is, who hath known the mind of God? 1 Cor. 2.16.
It's visible to all the Creation, by the Creation, that there is a God; as Rom. 1.22. but who, and what he is, and what his will is, who hath known the mind of God? 1 Cor. 2.16.
but Gods (like their knowledge) falsly so called, as 'tis at large imputed to them of old, Is. 44. 14.-16. The world hath been guilty of most abominable idolatry;
but God's (like their knowledge) falsely so called, as it's At large imputed to them of old, Is. 44. 14.-16. The world hath been guilty of most abominable idolatry;
yea, the Devil himself hath been made a God, and sacrificed to; he is called the God of this world, 2 Cor. 4.4. and saith the Apostle, they sacrifice to devils, 1 Cor. 10.20. Deut. 32.17. and sacrificed not only their children, Psa. 106.37. but their souls;
yea, the devil himself hath been made a God, and sacrificed to; he is called the God of this world, 2 Cor. 4.4. and Says the Apostle, they sacrifice to Devils, 1 Cor. 10.20. Deuteronomy 32.17. and sacrificed not only their children, Psa. 106.37. but their Souls;
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And this shall briefly suffice for the evincing of mans folly, or how sin hath befool'd man as to his end, happiness, and the means to it, Religion. I proceed
And this shall briefly suffice for the evincing of men folly, or how since hath befooled man as to his end, happiness, and the means to it, Religion. I proceed
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a Treasure is put into their hand, but they such fools as know not how to use it, Prov. 17.16. God hath been pleased in and by Christ Jesus to declare his mind to us, 1 Cor. 2.16.
a Treasure is put into their hand, but they such Fools as know not how to use it, Curae 17.16. God hath been pleased in and by christ jesus to declare his mind to us, 1 Cor. 2.16.
His Gospel and grace hath appeared teaching us, Tit. 2.11, 12. But alas! how do men pervert the Gospel, turn grace into wantonness, Jude 4. and sin abundantly,
His Gospel and grace hath appeared teaching us, Tit. 2.11, 12. But alas! how do men pervert the Gospel, turn grace into wantonness, U^de 4. and since abundantly,
as a Rock and sure Foundation? How angry are they when Jesus Christ comes by his Word and Spirit to bless them, in turning them away from their iniquity? When God comes in Christ Jesus,
as a Rock and sure Foundation? How angry Are they when jesus christ comes by his Word and Spirit to bless them, in turning them away from their iniquity? When God comes in christ jesus,
and woes men for entertainment, how do they lock themselves up, bar and bolt up their hearts against him, that the King of Grace and Glory may not enter in? 'Tis no less a power then that which raised Christ from the dead, that makes men willing to believe and obey the Gospel, Psal. 110.3. Eph. 1.19. Christs Messengers make glorious reports, but who believes it? Rom. 10.16.
and woes men for entertainment, how do they lock themselves up, bar and bolt up their hearts against him, that the King of Grace and Glory may not enter in? It's no less a power then that which raised christ from the dead, that makes men willing to believe and obey the Gospel, Psalm 110.3. Ephesians 1.19. Christ Messengers make glorious reports, but who believes it? Rom. 10.16.
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inconsistently, and to no purpose, at randome and rovers, many run wast (like water beside the Mill) He builds Castles in the air, his imaginations are like Vagabonds, his contrivances Romantick:
inconsistently, and to no purpose, At random and rovers, many run wast (like water beside the Mill) He builds Castles in the air, his Imaginations Are like Vagabonds, his contrivances Romantic:
Never was any heart such a Shop of vanity, such a Den of thieves, such a Cage of unclean birds, such a Newgate of Murtherers, such an Inn and thorow fare of travelling lusts, such a Court of flattery, ambition, pride and envy, &c. such a Sink and common draught of filthiness, such an Hell of blasphemy as mine is!
Never was any heart such a Shop of vanity, such a Den of thieves, such a Cage of unclean Birds, such a Newgate of Murderers, such an Inn and thorough fare of traveling Lustiest, such a Court of flattery, ambition, pride and envy, etc. such a Sink and Common draught of filthiness, such an Hell of blasphemy as mine is!
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and (insipientis est dicere non putarem) 'tis the property of a fool to say, I had not thought of this, which it may be most concern'd him to think upon:
and (insipientis est dicere non putarem) it's the property of a fool to say, I had not Thought of this, which it may be most concerned him to think upon:
The wise man feareth, and departeth from evil, but the fool rageth, and is confident, Prov. 14 15, 16. Did men consider what 'tis they do when they sin, they would abhor it:
The wise man fears, and departeth from evil, but the fool rages, and is confident, Curae 14 15, 16. Did men Consider what it's they do when they sin, they would abhor it:
who would run on his ruine? who would drink his bane? none but fools or mad-men, did men consider that the wages of sin is death, that wrath and hell attended sin,
who would run on his ruin? who would drink his bane? none but Fools or madmen, did men Consider that the wages of since is death, that wrath and hell attended since,
when God shall laugh and mock at these mockers, the•• 'twill appear what fools they were, who sporter at that which should have been their greates• sorrow and grief!
when God shall laugh and mock At these mockers, the•• it'll appear what Fools they were, who sporter At that which should have been their greates• sorrow and grief!
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What greater fol•ly then to call Religion and the Wisdome of Go• foolishnesse, vanity and unprofitablenesse, be side which, there's no profit under the Sun This is the whole of man, all the rest is vanit and vexation of spirit.
What greater fol•ly then to call Religion and the Wisdom of Go• foolishness, vanity and unprofitableness, be side which, there's no profit under the Sun This is the Whole of man, all the rest is Vanit and vexation of Spirit.
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what fools are they then th• say it with an open mouth? because Job had b• glanced at such a thing, Elihu reckons him among the foolish, Job 34. 7.-11. Hearken to me 〈 ◊ 〉 men of understanding, for fools will not; far 〈 ◊ 〉 it from God that he should do wickedly;
what Fools Are they then th• say it with an open Mouth? Because Job had b• glanced At such a thing, Elihu reckons him among the foolish, Job 34. 7.-11. Harken to me 〈 ◊ 〉 men of understanding, for Fools will not; Far 〈 ◊ 〉 it from God that he should do wickedly;
I spe• to wise men, let them judge what I say, and know they will conclude that 'tis notorious a• egregious folly to say, that 'tis in vain to ser•• God.
I spe• to wise men, let them judge what I say, and know they will conclude that it's notorious a• egregious folly to say, that it's in vain to ser•• God.
Do a fool never so many courtesies, and 'tis but as throwing Pearls before Swine, who return evil for all the good turns are done to them (with this Moses upbraids Israel, Deut. 32.5, 6. do ye thus requite the Lord? O foolish people and unwise!
Do a fool never so many courtesies, and it's but as throwing Pearls before Swine, who return evil for all the good turns Are done to them (with this Moses upbraids Israel, Deuteronomy 32.5, 6. doe you thus requite the Lord? Oh foolish people and unwise!
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5 Herein also is evident the folly of (by sins defiled and depraved) man, that if God correct him, or afflict him for his sin and folly, he presently grows angry with God:
5 Herein also is evident the folly of (by Sins defiled and depraved) man, that if God correct him, or afflict him for his since and folly, he presently grows angry with God:
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Such is the nature of fools, that they cannot endure them that chastife them: Though man be punished but for his iniquities yet he complains, Lament. 3. ••.
Such is the nature of Fools, that they cannot endure them that chastife them: Though man be punished but for his iniquities yet he complains, Lament. 3. ••.
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then he frees and sames, whe•• Job was sorely afflicted, said his Wife, Curse God and die (oh cursed speech!) but saith Job, thou speakest like one of the foolish women:
then he frees and sames, whe•• Job was sorely afflicted, said his Wife, Curse God and die (o cursed speech!) but Says Job, thou Speakest like one of the foolish women:
then with one fool, who is not only ignorant, but conceited and stubborn: Fools despise wisdome and instruction, Prov. 1.7. they scorn to be instructed, they are in love with folly:
then with one fool, who is not only ignorant, but conceited and stubborn: Fools despise Wisdom and instruction, Curae 1.7. they scorn to be instructed, they Are in love with folly:
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How long ye simple ones will ye love simplicity? Prov. 1.22. A fool will not hearken to counsel. Prov. 12.15. yea though instruction come from a Father, yet a fool despiseth it, Prov. 15.5.
How long you simple ones will you love simplicity? Curae 1.22. A fool will not harken to counsel. Curae 12.15. yea though instruction come from a Father, yet a fool despises it, Curae 15.5.
compared with 2 Pet. 2.20, 21. The Word of God works on some men like Physick, it gives them a vomit, makes them confess their sin (which one of the Ancients calls vomitus animae ) as if it lay hard and heavy on their stomacks,
compared with 2 Pet. 2.20, 21. The Word of God works on Some men like Physic, it gives them a vomit, makes them confess their since (which one of the Ancients calls vomitus Spirits) as if it lay hard and heavy on their stomachs,
The Man of Sin, the great Antichrist, is called a Beast; and the great ones that Daniel saw in his Vision, are called Beasts; and sinners are ten or eleven times in Scripture called bruitish; and what some men are, all would be,
The Man of since, the great Antichrist, is called a Beast; and the great ones that daniel saw in his Vision, Are called Beasts; and Sinners Are ten or eleven times in Scripture called brutish; and what Some men Are, all would be,
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O ye bruitish, when will ye understand? O ye sools, when will ye be wise? bruitish and foolish are Synonymous and parallel expressions, as was hinted before;
O you brutish, when will you understand? O you Fools, when will you be wise? brutish and foolish Are Synonymous and parallel expressions, as was hinted before;
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he placeth his happinesse in sensual and corporal enjoyments and satisfactions; and in this sense some understand that saying, Eccl. 3.18. I said in my heart concerning the estate of the sons of men, that (oh that) God would manifest them, ••d that they might see (what they are, viz.) that they are but beasts:
he places his happiness in sensual and corporal enjoyments and satisfactions; and in this sense Some understand that saying, Ecclesiastes 3.18. I said in my heart Concerning the estate of the Sons of men, that (o that) God would manifest them, ••d that they might see (what they Are, viz.) that they Are but beasts:
Solomon useth not a gentle or courtly complement, but calls them (in downright and plain English) Beasts; they live and die like beasts, make no provision for Eternity, mind not the world to come, which is the world of eternal good or evil.
Solomon uses not a gentle or courtly compliment, but calls them (in downright and plain English) Beasts; they live and die like beasts, make no provision for Eternity, mind not the world to come, which is the world of Eternal good or evil.
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Jobs friends took it in great scorn and disdain, that they should be counted as beasts, and reputed vile in his sight, i.e. not fit for, nor worthy of his conversation:
Jobs Friends took it in great scorn and disdain, that they should be counted as beasts, and reputed vile in his sighed, i.e. not fit for, nor worthy of his Conversation:
Sinners are not likened to the Dove or the sheep, the harmless creatures, but to Lyons, Tygers, Boars and Bears, &c. the ill-quality'd and ill-condition'd creatures:
Sinners Are not likened to the Dove or the sheep, the harmless creatures, but to Lyons, Tigers, Boars and Bears, etc. the ill-qualityed and ill-conditioned creatures:
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but usually sinners are set and painted out like the worst of beasts, like a dog, an angry dog, a creeping dog, an howling dog, a back-biting dog, a greedy dog, a dumb dog;
but usually Sinners Are Set and painted out like the worst of beasts, like a dog, an angry dog, a creeping dog, an howling dog, a backbiting dog, a greedy dog, a dumb dog;
for as one Lyon will devoure many beasts, one Wolf devoure many sheep, so one Sinner destroyeth much good, Eccl. 9.18. and his tender mercies are cruel, Prov. 12.10. 3 Sin hath made men worse then beasts, more beasts then the beasts, and worse then the worst of beasts:
for as one lion will devour many beasts, one Wolf devour many sheep, so one Sinner Destroyeth much good, Ecclesiastes 9.18. and his tender Mercies Are cruel, Curae 12.10. 3 since hath made men Worse then beasts, more beasts then the beasts, and Worse then the worst of beasts:
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Sinful man is not only ignorant as, but more ignorant then the beast, more sensual and more unsociable then the sensual and unsociable beasts. This appears
Sinful man is not only ignorant as, but more ignorant then the beast, more sensual and more unsociable then the sensual and unsociable beasts. This appears
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The Oxe and the Asse which have no understanding, and to which sinful man is compar'd for ignorance and stupidity, is yet more knowing then sinful man; as 'tis Is. 1.3.
The Ox and the Ass which have no understanding, and to which sinful man is compared for ignorance and stupidity, is yet more knowing then sinful man; as it's Is. 1.3.
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And the like is spoken of the Stork, Crane, and Swallow, by way of upbraid to man, Jer. 8.7. These foolish creatures have more understanding then sinful man;
And the like is spoken of the Stork, Crane, and Swallow, by Way of upbraid to man, Jer. 8.7. These foolish creatures have more understanding then sinful man;
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and wherein the parallel or similitude holds, viz. the wicked tyrannical Rulers of the world are compared to a roaring Lyon, and ranging Bear, Prov. 28.15. They have no pity, but make a prey of all they come near to:
and wherein the parallel or similitude holds, viz. the wicked tyrannical Rulers of the world Are compared to a roaring lion, and ranging Bear, Curae 28.15. They have no pity, but make a prey of all they come near to:
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Hypocrites are like to Vipers, Mat 23.23. Herod was called a Fox, not only for his craft and cunning, but for hunting after the life of the Lamb, Christ Iesus.
Hypocrites Are like to Vipers, Mathew 23.23. Herod was called a Fox, not only for his craft and cunning, but for hunting After the life of the Lamb, christ Iesus.
To these they give up themselves, saith the Apostle, among whom we all had our conversation in the lusts of the flesh, Eph. 2.3, and served divers lusts, Tit. 3.3. Thus are they like Goats.
To these they give up themselves, Says the Apostle, among whom we all had our Conversation in the Lustiest of the Flesh, Ephesians 2.3, and served diverse Lustiest, Tit. 3.3. Thus Are they like Goats.
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2 Sinners are likened to dogs: I shall not run division in this, nor persecute the Metaphor in prosecuting the particulars, of which there was something said a little before,
2 Sinners Are likened to Dogs: I shall not run division in this, nor persecute the Metaphor in prosecuting the particulars, of which there was something said a little before,
when he told the woman, that 'twas not meet to take the childrens bread and cast it to dogs, Mat. 15.26.) yet 'tis a common name to sinners, whither Jews or Gentiles, to all without God and Christ,
when he told the woman, that 'twas not meet to take the Children's bred and cast it to Dogs, Mathew 15.26.) yet it's a Common name to Sinners, whither jews or Gentiles, to all without God and christ,
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for without are dogs, Revel. 22.15. Upon the whole then 'tis but too clear and evident, what mischief sin hath done man in thus degrading him, by making him a fool, a beast, a Monster;
for without Are Dogs, Revel. 22.15. Upon the Whole then it's but too clear and evident, what mischief since hath done man in thus degrading him, by making him a fool, a beast, a Monster;
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2 Sin hath not only degraded man, but hath also separated man from God in a moral sense; for Acts 17.28. though by nature NONLATINALPHABET we are his Off-spring, and in him we live, move, and have our being;
2 since hath not only degraded man, but hath also separated man from God in a moral sense; for Acts 17.28. though by nature we Are his Offspring, and in him we live, move, and have our being;
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'tis sin, only sin that hath made a difference and separation between God and man; and therefore sinners are said to be afar off, Eph. 2.73. for they depart from God, and like the Prodigal, go into a far Country, Luke 15.13.
it's since, only since that hath made a difference and separation between God and man; and Therefore Sinners Are said to be afar off, Ephesians 2.73. for they depart from God, and like the Prodigal, go into a Far Country, Lycia 15.13.
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More particularly sin hath separated man. 1 From the sight and seeing of God: Man could talk with God face to face, as a man converseth with his friend,
More particularly since hath separated man. 1 From the sighed and seeing of God: Man could talk with God face to face, as a man Converseth with his friend,
that he could not endure (but hid himself from) the sight, yea and the voice of God, Genes. 3.8. Our happiness lies so much in the sight of God, that it hath the name of Beatifical Vision, a sight which passeth all sights:
that he could not endure (but hid himself from) the sighed, yea and the voice of God, Genesis. 3.8. Our happiness lies so much in the sighed of God, that it hath the name of Beatifical Vision, a sighed which passes all sights:
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we see but darkly (as 'twere his back-parts) through a glass, which is short of seeing face to face, 1 Cor. 13.12. We do live by faith now rather then by sight, as the Apostle doth express it, 2 Cor. 5.7. 'Tis true, faith is to us instead of our eyes, for 'tis the evidence of things not seen, Hebr. 11.1. and by it we look (as Moses did) to him who is, and to his things which are invisible, 2 Cor. 4.18.
we see but darkly (as 'twere his Back parts) through a glass, which is short of seeing face to face, 1 Cor. 13.12. We do live by faith now rather then by sighed, as the Apostle does express it, 2 Cor. 5.7. It's true, faith is to us instead of our eyes, for it's the evidence of things not seen, Hebrew 11.1. and by it we look (as Moses did) to him who is, and to his things which Are invisible, 2 Cor. 4.18.
Seeing then mans happiness lies so much in seeing God, what an exceeding great mischief hath sin done to man in separating him from the sight of God, that man cannot see God and live,
Seeing then men happiness lies so much in seeing God, what an exceeding great mischief hath since done to man in separating him from the sighed of God, that man cannot see God and live,
and therefore 'tis said of sinners, that they are alienated from the life of God, Eph. 4.18. yea, and more, that they are dead in sins and trespasses, Eph. 2.1. So far from living, that they are dead so far from living to God, that they live against God;
and Therefore it's said of Sinners, that they Are alienated from the life of God, Ephesians 4.18. yea, and more, that they Are dead in Sins and Trespasses, Ephesians 2.1. So Far from living, that they Are dead so Far from living to God, that they live against God;
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but made him the object of his wrath; for God is angry with the wicked every day, Psal. 7.11. and they are by nature the children of wrath, Eph. 2.3, 4 and therefore said not to be beloved, Rom. 9.25. Man was once the object of his love and delight;
but made him the Object of his wrath; for God is angry with the wicked every day, Psalm 7.11. and they Are by nature the children of wrath, Ephesians 2.3, 4 and Therefore said not to be Beloved, Rom. 9.25. Man was once the Object of his love and delight;
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When man left walking in the light of holiness, and walked in the darkness of sin, fellowship ceased, 1 John 1.6, 7. 'Tis true, there is reconciliation and recovery by Jesus Christ,
When man left walking in the Light of holiness, and walked in the darkness of since, fellowship ceased, 1 John 1.6, 7. It's true, there is reconciliation and recovery by jesus christ,
and therefore sinners called Loammi, not my people, which is worse then not to be a people, 1 Pet. 2.10. and they are without God, Promise and Covenant, Eph. 2.12. Man can claim nothing of God upon any right or Plea of his own, having sinned;
and Therefore Sinners called Loammi, not my people, which is Worse then not to be a people, 1 Pet. 2.10. and they Are without God, Promise and Covenant, Ephesians 2.12. Man can claim nothing of God upon any right or Plea of his own, having sinned;
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2 Another, and no less misery hereupon is, that God hears not his prayers, as it follows in that fore-mentioned Text, Is. 59.2. and so it attends the hiding of Gods face, Is. 1.15.
2 another, and no less misery hereupon is, that God hears not his Prayers, as it follows in that forementioned Text, Is. 59.2. and so it attends the hiding of God's face, Is. 1.15.
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1 That man is without strength: Mans great strength is in union with God, separation weakens him; for without him, apart from him, out of him, separated from him we can do nothing;
1 That man is without strength: men great strength is in Union with God, separation weakens him; for without him, apart from him, out of him, separated from him we can do nothing;
to be a sinner, is to be without strength Rom. 5.6. with 8. Man was once a Sampson for strength, but having parted with his Lock, his strength is departed from him, that of himself (as of himself) he is not sufficient to think one good thought, 2 Cor. 3.5. He was strong, while in the Lord, and the power of his might;
to be a sinner, is to be without strength Rom. 5.6. with 8. Man was once a Sampson for strength, but having parted with his Lock, his strength is departed from him, that of himself (as of himself) he is not sufficient to think one good Thought, 2 Cor. 3.5. He was strong, while in the Lord, and the power of his might;
3 This separation and departure hardens his heart against God, that when God comes to talk and treat with man about his sinning, he will lay it any where,
3 This separation and departure hardens his heart against God, that when God comes to talk and Treat with man about his sinning, he will lay it any where,
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as 'tis against the good of man (body and soul) in this life, in a natural and moral respect, which was the first thing propounded. The second follows:
as it's against the good of man (body and soul) in this life, in a natural and moral respect, which was the First thing propounded. The second follows:
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Before I shew what (and wherein) damnation is, and consequently the mischief and misery that sin hath thereby brought on man, I shall premise a few things which will make our passage smooth and easie. I say then:
Before I show what (and wherein) damnation is, and consequently the mischief and misery that since hath thereby brought on man, I shall premise a few things which will make our passage smooth and easy. I say then:
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God the judge of all the earth will do right, and he lays not on man more then is meet, that man may not enter into judgment with God, Job 34.23. or quarrel and find fault with him;
God the judge of all the earth will do right, and he lays not on man more then is meet, that man may not enter into judgement with God, Job 34.23. or quarrel and find fault with him;
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which man would quickly do, if Gods judgment were not just, even sinners themselves being Judges ▪ Death is but sins wages, Rom. 6.23. that which it hath merited;
which man would quickly do, if God's judgement were not just, even Sinners themselves being Judges ▪ Death is but Sins wages, Rom. 6.23. that which it hath merited;
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mans undoing, is but the fruit of his own doing; mans perdition is of himself, Hos. 13.9. His own wickedness correct• him, Jer. 2.19. and that not only in this life, but that to come, Mat. 7.23. and Mat. 25 2 That by sin all men are liable to condemnation:
men undoing, is but the fruit of his own doing; men perdition is of himself, Hos. 13.9. His own wickedness correct• him, Jer. 2.19. and that not only in this life, but that to come, Mathew 7.23. and Mathew 25 2 That by since all men Are liable to condemnation:
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We were all of us children of wrath by nature, Eph. 2.3. and the wrath of God cometh upon the children of disobedience, Eph. 5.6. H• that believeth not, is condemned already;
We were all of us children of wrath by nature, Ephesians 2.3. and the wrath of God comes upon the children of disobedience, Ephesians 5.6. H• that Believeth not, is condemned already;
he i• in a state of condemnation, beside that which unbelief will bring upon him, Joh. 3.18. and he that believeth not, the wrath of God abideth on him:
he i• in a state of condemnation, beside that which unbelief will bring upon him, John 3.18. and he that Believeth not, the wrath of God Abideth on him:
When our Saviour sen• his Disciples to preach, saith he, Go preach, the Gospel (that's good news and glad tidings) he that believes shall be saved, Mark 16.16. Ay• but what if they will not believe, what shall we say then? Why then tell them, he that believe• not shall be damned:
When our Saviour sen• his Disciples to preach, Says he, Go preach, the Gospel (that's good news and glad tidings) he that believes shall be saved, Mark 16.16. Ay• but what if they will not believe, what shall we say then? Why then tell them, he that believe• not shall be damned:
'tis both wayes exprest, Joh. 3.16. God so loved the world, that he gave his Son, that whosoever believeth in him should not perish, (there's negative salvation) but have everlasting life, there's positive salvation: So the damnation of sinners, 'tis negative, depart from me; and positive, into everlasting sire:
it's both ways expressed, John 3.16. God so loved the world, that he gave his Son, that whosoever Believeth in him should not perish, (there's negative salvation) but have everlasting life, there's positive salvation: So the damnation of Sinners, it's negative, depart from me; and positive, into everlasting sire:
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yo• would none of me, nor my company, now I'• none of you, nor yours; Depart from us, is th• cry of sinners to God, Job 21.14. Depart from m• will be the cry of God to sinners.
yo• would none of me, nor my company, now I'• none of you, nor yours; Depart from us, is th• cry of Sinners to God, Job 21.14. Depart from m• will be the cry of God to Sinners.
Lastly, the company they are to have, none but the Devil and his Angels: Depart from me y• cursed into everlasting fire, prepared for the Devil and his Angels.
Lastly, the company they Are to have, none but the devil and his Angels: Depart from me y• cursed into everlasting fire, prepared for the devil and his Angels.
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Wicked men are called the men of this world, Psal. 17.14. they have their portion and consolation in this life, Luke 6.24. and 16.25. Many of them fare well, and prosper in this world, they have stately houses, spread Tables, full Cups, soft Beds, pleasant Walks, delightful Gardens, filled with fragrant and odoriferous fruits and flowers;
Wicked men Are called the men of this world, Psalm 17.14. they have their portion and consolation in this life, Lycia 6.24. and 16.25. Many of them fare well, and prosper in this world, they have stately houses, spread Tables, full Cups, soft Beds, pleasant Walks, delightful Gardens, filled with fragrant and odoriferous fruits and flowers;
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if (Dives-like) they might be cloathed with Purple, and fine Linnen, and fare deliciously for ever, they would say, happy is the people that is in such a case! Psa. 144. 12.-15.
if (Dives-like) they might be clothed with Purple, and fine Linen, and fare deliciously for ever, they would say, happy is the people that is in such a case! Psa. 144. 12.-15.
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The impenitent sinner 〈 ◊ 〉 from all his good to all evil, but the Saint g••s from all his evil (and but from a little good) 〈 … 〉 goods who would not part with Coun•e•• for gold? with a world for heaven? this the Saint doth,
The impenitent sinner 〈 ◊ 〉 from all his good to all evil, but the Saint g••s from all his evil (and but from a little good) 〈 … 〉 goods who would not part with Coun•e•• for gold? with a world for heaven? this the Saint does,
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they chant at the Viol, &c. and though indeed this frolick joy be a misery of it self (for what truer misery then false joy?) their laughter being but madness,
they chant At the Violent, etc. and though indeed this frolic joy be a misery of it self (for what truer misery then false joy?) their laughter being but madness,
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But this also must be parted with, these crackling of thorns will go out, and their mirth will end in woe, their joy in sorrow, their light in darkness!
But this also must be parted with, these crackling of thorns will go out, and their mirth will end in woe, their joy in sorrow, their Light in darkness!
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It seems Dives was loath to think of this, and therefore Abraham saith, Son remember, but 'twas a sad remembrance to remember good as lost and gone for ever!
It seems Dives was loath to think of this, and Therefore Abraham Says, Son Remember, but 'twas a sad remembrance to Remember good as lost and gone for ever!
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but when they come to hell, all this will be otherwise, Conscience that was sear'd as with a red h•t iron here, will feel the flames there, and startle at it:
but when they come to hell, all this will be otherwise, Conscience that was seared as with a read h•t iron Here, will feel the flames there, and startle At it:
They that met with no trouble here, will be consumed with terrors there, Psal. 73.13. There are no seared consciences in hell, they are all tender and sensible there:
They that met with no trouble Here, will be consumed with terrors there, Psalm 73.13. There Are not seared Consciences in hell, they Are all tender and sensible there:
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when the wicked dies, his expectation shall perish, and the hope of unjust men perisheth, Prov. 11.7. Their hope shall be as the giving up of the Ghost, Job 11.20. The Hypocrites hope shall perish, and his trust is but as a Spiders web;
when the wicked die, his expectation shall perish, and the hope of unjust men Perishes, Curae 11.7. Their hope shall be as the giving up of the Ghost, Job 11.20. The Hypocrites hope shall perish, and his trust is but as a Spiders web;
in this world the wicked fare the better for Gods people being among them; and though they despise, and scoff at them, and think them not worthy to live,
in this world the wicked fare the better for God's people being among them; and though they despise, and scoff At them, and think them not worthy to live,
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Then they would be glad to take hold of the shirt of a Jew (one that is so inwardly, Rom. 2.28, 29.) and say, we will go with you, for God is with you;
Then they would be glad to take hold of the shirt of a Jew (one that is so inwardly, Rom. 2.28, 29.) and say, we will go with you, for God is with you;
as Dives saw Lazarus in Abrahams bosom, yet it will be but to heighten the depth of their misery, by letting them see what they by their sin have deprived themselves of:
as Dives saw Lazarus in Abrahams bosom, yet it will be but to heighten the depth of their misery, by letting them see what they by their since have deprived themselves of:
If a Saint were to go to Heaven this very day, he would say as Absolom, why am I come up from Geshur, if I may not see the Kings face, 2 Sam. 14.32. This then will be the misery of miseries to the damned, that they must depart from God, in whose presence only there is joy and pleasures for evermore:
If a Saint were to go to Heaven this very day, he would say as Absalom, why am I come up from Geshur, if I may not see the Kings face, 2 Sam. 14.32. This then will be the misery of misery's to the damned, that they must depart from God, in whose presence only there is joy and pleasures for evermore:
The good people sorrowed most for the words that Paul spake, viz. that they should see his face no more, Acts 20.38. This, this will be the pricking, cutting, wounding of sinners to the heart, that they must see Gods face no more, no more of his goodness, no more of his patience, no more of his mercy.
The good people sorrowed most for the words that Paul spoke, viz. that they should see his face no more, Acts 20.38. This, this will be the pricking, cutting, wounding of Sinners to the heart, that they must see God's face no more, no more of his Goodness, no more of his patience, no more of his mercy.
When Cain (a type of this) was turned out of, and banished from the presence of the Lord, he cryes out, that his punishment was intollerable, Genes. 4.13. 8. They shall not only be deprived of all good things, but continue in an utter incapacity of any alteration for the better.
When Cain (a type of this) was turned out of, and banished from the presence of the Lord, he cries out, that his punishment was intolerable, Genesis. 4.13. 8. They shall not only be deprived of all good things, but continue in an utter incapacity of any alteration for the better.
In this world there is a door of hope, a day, an offer and means of grace, space for repentance, a Mediator in Heaven, a patient God, possibility of being blessed;
In this world there is a door of hope, a day, an offer and means of grace, Molle for Repentance, a Mediator in Heaven, a patient God, possibility of being blessed;
Oh methinks we should hear the words of the wise, Eccl. 9.10. Whatsoever thy hand findeth to do, do it with thy might, for there is no work (no working out salvation) in the grave, whither thou art going:
O methinks we should hear the words of the wise, Ecclesiastes 9.10. Whatsoever thy hand finds to do, do it with thy might, for there is no work (not working out salvation) in the grave, whither thou art going:
wicked men must part with all their goods, with their joys, their peace, their hopes, good company, (all which stood them in great stead in this world) with Heaven,
wicked men must part with all their goods, with their Joys, their peace, their hope's, good company, (all which stood them in great stead in this world) with Heaven,
if 'twere only from past good, that which Adam enjoy'd in Paradise, or only from present good, what men have in this world, 'twere the better to be endured;
if 'twere only from past good, that which Adam enjoyed in Paradise, or only from present good, what men have in this world, 'twere the better to be endured;
if 'twere not for this, that men will be then sensible of, and feel both their loss and their gain, viz. the pain which they have gotten by their sins, Damnation would seem to be but a dream, or an imagination;
if 'twere not for this, that men will be then sensible of, and feel both their loss and their gain, viz. the pain which they have got by their Sins, Damnation would seem to be but a dream, or an imagination;
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But now, what shall I do? who that hath not been in Hell, can tell what Hell is? who would go thither (periculum facere) to try what ' tis? Surely, eye hath not seen,
But now, what shall I do? who that hath not been in Hell, can tell what Hell is? who would go thither (periculum facere) to try what ' this? Surely, eye hath not seen,
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1 This punishment that sinners must undergo, will be such a state of misery as all the miseries of this life are not to be compared with it, they are nothing to it:
1 This punishment that Sinners must undergo, will be such a state of misery as all the misery's of this life Are not to be compared with it, they Are nothing to it:
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Take the dregs of all the miseries of this life, and out of them extract an Essence, the very spirit of miseries (as men do Strong-waters from the Lees and dregs of Wine and Beer) it will fall infinitely short of this misery damnation:
Take the dregs of all the misery's of this life, and out of them extract an Essence, the very Spirit of misery's (as men do Strong-waters from the Lees and dregs of Wine and Beer) it will fallen infinitely short of this misery damnation:
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nay, let me speak a true, though a great and big word, If all the miseries that have been undergone by all men in the world, were all met together and center'd in one man, it were nothing to Hell;
nay, let me speak a true, though a great and big word, If all the misery's that have been undergone by all men in the world, were all met together and centered in one man, it were nothing to Hell;
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their differing states are exprest in contrary terins, as Mark 16.16. He that believeth shall be saved, but he that believeth not shall be damned: Now damnation and salvation are contrary states;
their differing states Are expressed in contrary terins, as Mark 16.16. He that Believeth shall be saved, but he that Believeth not shall be damned: Now damnation and salvation Are contrary states;
that's a state all of evil, and of all evil, this all of good, and of all good. So Mat. 25.46. The wicked shall go into everlasting punishment, but the righteous into life Eternal: The life that Saints obtain, sinners go without;
that's a state all of evil, and of all evil, this all of good, and of all good. So Mathew 25.46. The wicked shall go into everlasting punishment, but the righteous into life Eternal: The life that Saints obtain, Sinners go without;
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so different is the state of sinners from that of Saints in the world to come, Rom. 2. 6.-10 3 This state, damnation-state of sinners, will admit of no relief, 'twill be punishment without pitty, miscry without mercy, sorrow without succour, crying without comfort, torment without ease:
so different is the state of Sinners from that of Saints in the world to come, Rom. 2. 6.-10 3 This state, damnation-state of Sinners, will admit of no relief, it'll be punishment without pity, misery without mercy, sorrow without succour, crying without Comfort, torment without ease:
Damnation-state more particularly consider'd under six Heads. 1 The torments themselves, & the kinds of them. 2 The quantity and quality of them. 3 The duration of them. 4 The Tormentors,
Damnation-state more particularly considered under six Heads. 1 The torments themselves, & the Kinds of them. 2 The quantity and quality of them. 3 The duration of them. 4 The Tormentors,
In general, and most frequently, 'tis called Hell, the place and element of torment, Luke 16. This is the Rendezvous General for the wicked after the day of Judgment;
In general, and most frequently, it's called Hell, the place and element of torment, Lycia 16. This is the Rendezvous General for the wicked After the day of Judgement;
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and to express the dreadfulness of any condition or thing, the name of Hell is annexed to it (as to signifie the excellency of a thng, the name of God and Heaven is joyn'd to it,
and to express the dreadfulness of any condition or thing, the name of Hell is annexed to it (as to signify the excellency of a thng, the name of God and Heaven is joined to it,
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1 Therefore hell is a place and state of sorrow, for the greatest sorrows are called the sorrows of hell, 2 Sam. 22.6. as the joys of heaven are the greatest joys, so the sorrows of hell the greatest sorrows.
1 Therefore hell is a place and state of sorrow, for the greatest sorrows Are called the sorrows of hell, 2 Sam. 22.6. as the Joys of heaven Are the greatest Joys, so the sorrows of hell the greatest sorrows.
3 Destruction is joyn'd with it, to be in hell is to be destroy'd, Prov. 15.11. Hell and destruction are before him, and he can destroy body and soul in hell, Mat. 10.28.
3 Destruction is joined with it, to be in hell is to be destroyed, Curae 15.11. Hell and destruction Are before him, and he can destroy body and soul in hell, Mathew 10.28.
and hell is called a prison, Mat. 5.25. 1 Per. 3.19. Prisons, common Goals, are the worst places to live in ('tis a noysome pestilential air) but hell is worse than the worst of prisons.
and hell is called a prison, Mathew 5.25. 1 Per. 3.19. Prisons, Common Goals, Are the worst places to live in (it's a noisome pestilential air) but hell is Worse than the worst of prisons.
3 Hell is called a Furnace of fire, and that's a terrible thing: Nebuchadnezars Furnace was terrible, especially when heated seven times more than usually;
3 Hell is called a Furnace of fire, and that's a terrible thing: Nebuchadnezars Furnace was terrible, especially when heated seven times more than usually;
yet hell is a worse Furnace of fire, Mat. 13.41, 42. They that do iniquity (that are sin-makers by trade) shall be cast into a Furnace of fire which shall not devoure them,
yet hell is a Worse Furnace of fire, Mathew 13.41, 42. They that do iniquity (that Are Sin makers by trade) shall be cast into a Furnace of fire which shall not devour them,
but torment them, and make them wail and gnash their teeth. 4 Its called a Lake which burneth with fire and brimstone, Revel. 21.8. Such and such (as are there named) shall have their part and portion in the Lake which burneth with fire and brimstone;
but torment them, and make them wail and gnash their teeth. 4 Its called a Lake which burns with fire and brimstone, Revel. 21.8. Such and such (as Are there nam) shall have their part and portion in the Lake which burns with fire and brimstone;
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5 This place, though it burn with fire and brimstone, is yet called utter and outer darkness; those flames will administer heat of wrath, but no light of consolation:
5 This place, though it burn with fire and brimstone, is yet called utter and outer darkness; those flames will administer heat of wrath, but no Light of consolation:
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for thou wilt be bound hand and foot, and be in darkness too; yea, 'tis called chains of darkness, 2 Pet. 2.4. and blackness of darkness for ever, Jude 6.13. This of the place.
for thou wilt be bound hand and foot, and be in darkness too; yea, it's called chains of darkness, 2 Pet. 2.4. and blackness of darkness for ever, U^de 6.13. This of the place.
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The most common and usual name of this punishment is Damnation, a dreadful word! who knows how much it means? 'twill make the stoutest heart to tremble, the most consident countenance to fall, the most daring courage to fail when they feel it:
The most Common and usual name of this punishment is Damnation, a dreadful word! who knows how much it means? it'll make the Stoutest heart to tremble, the most confident countenance to fallen, the most daring courage to fail when they feel it:
1 Destruction (viz. moral destruction) not of mans being, but well being, 2 Pet. 2.12. they shall be taken, destroy'd, and utterly perish: And 2 Thes. 1.8.9. they shall be punished with everlasting destruction from the presence of the Lord. Alas!
1 Destruction (viz. moral destruction) not of men being, but well being, 2 Pet. 2.12. they shall be taken, destroyed, and utterly perish: And 2 Thebes 1.8.9. they shall be punished with everlasting destruction from the presence of the Lord. Alas!
2 'Tis a curse, an accursed state, to be under the curse of God; as Mat. 25.41. not only depart from me, but depart ye cursed: There's no• the least dram of blessing or blessedness in th• state:
2 It's a curse, an accursed state, to be under the curse of God; as Mathew 25.41. not only depart from me, but depart you cursed: There's no• the least dram of blessing or blessedness in th• state:
— 20. Oh what 〈 ◊ 〉 cursed thing, how full of curses is damnation 〈 ◊ 〉 this valley of Gehinnom (this hell) is a Mount Ebal, the Mount of curses, Deut. 17 13. 3 Damnation is called the second death, Revel 21.8. 'twill be a marvellous miraculous kind of death, a living death, a death that never dies, a• immortal mortality;
— 20. O what 〈 ◊ 〉 cursed thing, how full of curses is damnation 〈 ◊ 〉 this valley of Gehenna (this hell) is a Mount Ebal, the Mount of curses, Deuteronomy 17 13. 3 Damnation is called the second death, Revel 21.8. it'll be a marvellous miraculous kind of death, a living death, a death that never die, a• immortal mortality;
Shame, and confusion, and contempt, will be their lot, Dan. 12.2, 3. Many of them that sleep in the dust of the earth shall awake, some to everlasting life,
Shame, and confusion, and contempt, will be their lot, Dan. 12.2, 3. Many of them that sleep in the dust of the earth shall awake, Some to everlasting life,
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2 We shall take into consideration the quantity and quality of those torments of hell and damnation. 1 They will be exceeding great and terrible. 2 They will be universal. 3 Without intermission.
2 We shall take into consideration the quantity and quality of those torments of hell and damnation. 1 They will be exceeding great and terrible. 2 They will be universal. 3 Without intermission.
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so that the joynts of his loyns were loosed, and his knees smote one against another, Dan. 5.6. what a commotion and heart-quake will the day of Gods wrath and vengeance produce? See an instance in type, at least, of this kind of speech and thing, Rev. 6. 15.-17.
so that the Joints of his loins were loosed, and his knees smote one against Another, Dan. 5.6. what a commotion and heartquake will the day of God's wrath and vengeance produce? See an instance in type, At least, of this kind of speech and thing, Rev. 6. 15.-17.
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where not only bondmen (persons of little and puny souls) but great and mighty men, chief Captains and Kings of the earth (persons of great souls that have made the earth to tremble) shall hide themselves in Dens and Rocks,
where not only bondmen (Persons of little and puny Souls) but great and mighty men, chief Captains and Kings of the earth (Persons of great Souls that have made the earth to tremble) shall hide themselves in Dens and Rocks,
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What will they do then when he shall rise up, and roar like the Lyon of the Tribe of Judah? 'Tis the day of wrath, which is the terrible day of the Lord;
What will they do then when he shall rise up, and roar like the lion of the Tribe of Judah? It's the day of wrath, which is the terrible day of the Lord;
The sense of it here, the receiving or searful reception of judgment (as 'tis in the Greek, Hebr. 10.27.) and fiery indignation makes a kind of hell,
The sense of it Here, the receiving or searful reception of judgement (as it's in the Greek, Hebrew 10.27.) and fiery Indignation makes a kind of hell,
so fearful a thing is it to fall into the hands of the living God, when he acts like a God of vengeance, as the Apostle there speaks, v. 30, 31. How dreadful then will it be to be in hell it self, under the tortures of his executed wrath for ever? as the man is, so is his strength;
so fearful a thing is it to fallen into the hands of the living God, when he acts like a God of vengeance, as the Apostle there speaks, v. 30, 31. How dreadful then will it be to be in hell it self, under the tortures of his executed wrath for ever? as the man is, so is his strength;
'tis but sport to be whipt by a child, but to be whipt and lashed by a man, a Gyant, whose little finger is heavier then anothers loins, how painful must it be!
it's but sport to be whipped by a child, but to be whipped and lashed by a man, a Giant, whose little finger is Heavier then another's loins, how painful must it be!
A stone thrown from a weak arm will not hit very hard, but when the hand and arm of God shall throw down that wrath from heaven, which is now but threatned against ungodly men,
A stone thrown from a weak arm will not hit very hard, but when the hand and arm of God shall throw down that wrath from heaven, which is now but threatened against ungodly men,
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hell is the place of torment it self, Luke 16 28. 'tis the center of all punishments, sorrow and pain, wrath and vengeance, sire and darknesse, all are there, as we proved before:
hell is the place of torment it self, Lycia 16 28. it's the centre of all punishments, sorrow and pain, wrath and vengeance, sire and darkness, all Are there, as we proved before:
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The senses which men have indulged and gratified, will be filled with pain and torment, that shall be clean contrary to those pleasures wherewith they were gratified in this world.
The Senses which men have indulged and gratified, will be filled with pain and torment, that shall be clean contrary to those pleasures wherewith they were gratified in this world.
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and deformed Hags of damned wretches, &c. What shall the ear (that was delighted with Musick and Love-songs, what shall it) hear? but hideous cryes and gnashing of teeth, the howlings and yawlings of damned Fiends.
and deformed Hags of damned wretches, etc. What shall the ear (that was delighted with Music and Love songs, what shall it) hear? but hideous cries and gnashing of teeth, the howlings and yawlings of damned Fiends.
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What! wilt thou be damned? canst with patience think of going to hell? hast thou no pity on thy precious Soul? Oh if thou shouldst go from reading of hell into hell, thou wouldst surely say, there was a Prophet, I would not believe it, but now I feel it: Think of it, and
What! wilt thou be damned? Canst with patience think of going to hell? hast thou no pity on thy precious Soul? O if thou Shouldst go from reading of hell into hell, thou Wouldst surely say, there was a Prophet, I would not believe it, but now I feel it: Think of it, and
the worm that gnaws will never die, which is three times repeated by our Lord and Saviour in one Chapter, Mark 9.44.46.48. 'twill be a lasting, yea an everlasting misery;
the worm that gnaws will never die, which is three times repeated by our Lord and Saviour in one Chapter, Mark 9.44.46.48. it'll be a lasting, yea an everlasting misery;
They will be deliver'd to the Goalers, the Tormentors, as 'tis Mat. 18.34, 35. So likewise shall my heavenly Father do to you, viz. deliver you to the Tormentors: When the Church Excommunicates, (which is an Embleme of this) it doth deliver to Satan; and when God Excommunicates, he gives up to the Devil, take him Goaler, torment him Tormentor. The Apostle thought it a great misery to fall into the hands of unreasonable men,
They will be Delivered to the Gaolers, the Tormentors, as it's Mathew 18.34, 35. So likewise shall my heavenly Father do to you, viz. deliver you to the Tormentors: When the Church Excommunicates, (which is an Emblem of this) it does deliver to Satan; and when God Excommunicates, he gives up to the devil, take him Goalkeeper, torment him Tormentor. The Apostle Thought it a great misery to fallen into the hands of unreasonable men,
But if the tender mercies of wicked men are cruelties, what are the cruelties of the Devil and his Angels? especially when God delivers men up into their hands;
But if the tender Mercies of wicked men Are cruelties, what Are the cruelties of the devil and his Angels? especially when God delivers men up into their hands;
and under restraint, Ah how sad is it like to be with men when the Devil shall have them in his hands by Commission from God! When God shall say, take him Devil, take him Gaoler, into the fire with him, do thy worst with him:
and under restraint, Ah how sad is it like to be with men when the devil shall have them in his hands by Commission from God! When God shall say, take him devil, take him Gaoler, into the fire with him, do thy worst with him:
That which is within hath the greatest influence on us, whither for comfort, as 1 Joh. 4.4. or for torment, Mark 9.44. The worm that never dies, which is within a man:
That which is within hath the greatest influence on us, whither for Comfort, as 1 John 4.4. or for torment, Mark 9.44. The worm that never die, which is within a man:
but when a man is NONLATINALPHABET self-condemned, and finds that his perdition is of himself, that his own wickedness doth correct him, this will be the sting of death and damnation.
but when a man is self-condemned, and finds that his perdition is of himself, that his own wickedness does correct him, this will be the sting of death and damnation.
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the Lord himself will rain upon the wicked snares, fire and brimstone, and an horrible tempest, Psal. 11.5, 6. This shall be the portion of their Cup from the Lord; they shall drink of the wine of the wrath of God. which is powred out without mixture in the Cup of his Indignation,
the Lord himself will rain upon the wicked snares, fire and brimstone, and an horrible tempest, Psalm 11.5, 6. This shall be the portion of their Cup from the Lord; they shall drink of the wine of the wrath of God. which is poured out without mixture in the Cup of his Indignation,
and of the Lamb, Rev. 14.10, 11. As many times, when Judges suspect their Officers, that they will not do it home enough, they will have it done in their presence, the whole Court and company looking on:
and of the Lamb, Rev. 14.10, 11. As many times, when Judges suspect their Officers, that they will not do it home enough, they will have it done in their presence, the Whole Court and company looking on:
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there will be degrees of torment, 'twill be, though intollerable for all, yet more tollerable for some then others, Mat. 11.21. — 24. their torments will be aggravated.
there will be Degrees of torment, it'll be, though intolerable for all, yet more tolerable for Some then Others, Mathew 11.21. — 24. their torments will be aggravated.
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The longer men have lived in sin on earth, the greater will their torments be in hell, Isai. 65.20. The sinner being an hundred years old shall be accursed, with a witness;
The longer men have lived in since on earth, the greater will their torments be in hell, Isaiah 65.20. The sinner being an hundred Years old shall be accursed, with a witness;
he hath a great account to make for all the patience and forbearance of God: Some men grow rich by having other mens goods in their hands, not called in:
he hath a great account to make for all the patience and forbearance of God: some men grow rich by having other men's goods in their hands, not called in:
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because God forbears them, and doth not take out executions against them, and enter into judgment, they grow rich, but alas! 'tis in wrath. See Rev. 21.22.
Because God forbears them, and does not take out executions against them, and enter into judgement, they grow rich, but alas! it's in wrath. See Rev. 21.22.
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Capernaum that was exalted to heaven, by means, will be thrown to hell in the end, Mat. 11.23. To sall from earth to hell will be a great fall, but to fall from heaven to hell will be a greater:
Capernaum that was exalted to heaven, by means, will be thrown to hell in the end, Mathew 11.23. To shall from earth to hell will be a great fallen, but to fallen from heaven to hell will be a greater:
without practise and improvement, the greater will their condemnation be, Luke 12.47. That servant which knew his Lords will, and did not according to his will, shall be beaten with many stripes: And 2 Pet. 2.21.
without practice and improvement, the greater will their condemnation be, Lycia 12.47. That servant which knew his lords will, and did not according to his will, shall be beaten with many stripes: And 2 Pet. 2.21.
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How can they escape the great condemnation, that neglect the great salvation; these become inexcusable under the judgment of God, Rom. 1.32. with Rom. 2.1; 2, 3. 4 The further men have gone in a profession of Religion, without the power of godliness, the greater will their condemnation be!
How can they escape the great condemnation, that neglect the great salvation; these become inexcusable under the judgement of God, Rom. 1.32. with Rom. 2.1; 2, 3. 4 The further men have gone in a profession of Religion, without the power of godliness, the greater will their condemnation be!
Formalists and hypocrites will-know the worst of hell, how can ye escape, not only hell, but the damnation of hell, the hell of hell? Mat. 23.33. The form of godliness, and the power of ungodliness, will fare alike, as Mat. 24.51. with Luke 12.46. 5 Apostates will meet with aggravated torments in hell:
Formalists and Hypocrites will-know the worst of hell, how can you escape, not only hell, but the damnation of hell, the hell of hell? Mathew 23.33. The from of godliness, and the power of ungodliness, will fare alike, as Mathew 24.51. with Lycia 12.46. 5 Apostates will meet with aggravated torments in hell:
better for them they had died in their sins at first, then to be as now twice dead, Jude 12. If we sin wilfully after the knowledge of the truth, (if we do nuncium metere pietati, turn our backs on Christianity and godliness) there remains no more sacrifice for sin,
better for them they had died in their Sins At First, then to be as now twice dead, U^de 12. If we sin wilfully After the knowledge of the truth, (if we do nuncium metere pietati, turn our backs on Christianity and godliness) there remains no more sacrifice for since,
He that despised Moses Law died without mercy, and yet of how much sorer punishment shall he be thought worthy, who treads under foot the Son of God, and counts the Blood of the Covenant, wherewith it was sanctified,
He that despised Moses Law died without mercy, and yet of how much Sorer punishment shall he be Thought worthy, who treads under foot the Son of God, and counts the Blood of the Covenant, wherewith it was sanctified,
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an unholy thing, &c. Oh what fearful vengeance will such meet with! See Hebr. 10. 26.-32. and this little shall suffice to have spoken to the aggravations.
an unholy thing, etc. O what fearful vengeance will such meet with! See Hebrew 10. 26.-32. and this little shall suffice to have spoken to the aggravations.
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if thunder, lightning, and earthquakes make men afraid, and shrink together, what will hell do! If the throbing Tooth-ach, the gnawing Gout, &c. put men to such exquisite pains, what will hell do! If sickness make us fear death,
if thunder, lightning, and earthquakes make men afraid, and shrink together, what will hell doe! If the throbbing Toothache, the gnawing Gout, etc. put men to such exquisite pains, what will hell doe! If sickness make us Fear death,
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3 This will be the sad effect of these torments, sinal and eternal impenitency, and desp•ir, even to cursing and blaspheming: he that dies impenitent, continue;
3 This will be the sad Effect of these torments, sinal and Eternal impenitency, and desp•ir, even to cursing and blaspheming: he that die impenitent, continue;
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which I quote to shew the nature of a fretting and vexing heart under torments, a thing very common with despairing (and thereby made desperate) persons, Revel. 16.9, 10. When they were scorcht with great heat, they blasphemed the name of God, and repented not to give him glory:
which I quote to show the nature of a fretting and vexing heart under torments, a thing very Common with despairing (and thereby made desperate) Persons, Revel. 16.9, 10. When they were scorched with great heat, they blasphemed the name of God, and repented not to give him glory:
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And hence many do infer this, that if these plagues (which are far inferiour to them in hell) do provoke men thus, that they will do it much more: Woe and alas!
And hence many do infer this, that if these plagues (which Are Far inferior to them in hell) do provoke men thus, that they will do it much more: Woe and alas!
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take heed therefore, for if thou have not on the wedding garment, thou wilt be cast out, Mat. 22.11. and if thou be found a worker of iniquity, thou must depart accursed. But not to prevent the application, which I reserve to its proper place;
take heed Therefore, for if thou have not on the wedding garment, thou wilt be cast out, Mathew 22.11. and if thou be found a worker of iniquity, thou must depart accursed. But not to prevent the application, which I reserve to its proper place;
and as he that believes not the testimony God beareth of his Son, so he that believes not Gods testimony against sin, makes God a lyar, who is true and cannot lye:
and as he that believes not the testimony God bears of his Son, so he that believes not God's testimony against since, makes God a liar, who is true and cannot lie:
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The Law written in mans own heart, the Law written in Tables of stone, the Gospel also (which is the Law of Faith) is written as a witness against sin, 1 Joh. 2.1.
The Law written in men own heart, the Law written in Tables of stone, the Gospel also (which is the Law of Faith) is written as a witness against since, 1 John 2.1.
God hath given man room and scope enough, a very large allowance; of all the Trees of the Garden man might eat, only one excepted. So Phil. 4.8. whatsoever things are true, honest, just, pure, lovely;
God hath given man room and scope enough, a very large allowance; of all the Trees of the Garden man might eat, only one excepted. So Philip 4.8. whatsoever things Are true, honest, just, pure, lovely;
Though the truth of God have more abounded through thy lye, yet thou wilt be found a sinner, Rom. 3.7. so that for this good, evil must not be done, v. 8. they that cast out their Brethren, saying, let God be glorified, yet God will put them to shame, Is. 66.5.
Though the truth of God have more abounded through thy lie, yet thou wilt be found a sinner, Rom. 3.7. so that for this good, evil must not be done, v. 8. they that cast out their Brothers, saying, let God be glorified, yet God will put them to shame, Is. 66.5.
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And though they thought in putting them to death, they should do God good service, yet God reckons it as their serving the devil, John 16.2. with Rev. 2.10.
And though they Thought in putting them to death, they should do God good service, yet God reckons it as their serving the Devil, John 16.2. with Rev. 2.10.
and reputed as witchcraft, a most abominable thing, 1 Sam. 15. Job upbraids his friends with this irreligious piety; saith he, Job 13.7. Will ye speak wickedly for God, and talk deceitfully for him? Surely;
and reputed as witchcraft, a most abominable thing, 1 Sam. 15. Job upbraids his Friends with this irreligious piety; Says he, Job 13.7. Will you speak wickedly for God, and talk deceitfully for him? Surely;
4 God witnesseth against sin by threatning men; in case they sin, he makes penal Statutes against 〈 ◊ 〉, in the day thou eatest the forbidden 〈 ◊ 〉 thou shalt surely die:
4 God Witnesseth against since by threatening men; in case they sin, he makes penal Statutes against 〈 ◊ 〉, in the day thou Eatest the forbidden 〈 ◊ 〉 thou shalt surely die:
〈 … 〉 is nor that evil 〈 … 〉 God to 〈 … 〉 sometime to 〈 … 〉 judgment 〈 … 〉 ••gry wer• 〈 … 〉 God would not •ebuke 〈 … 〉 who knows the pow〈 … 〉 his •nger and 〈 … 〉 •appy they that 〈 … 〉 do nor withdraw his anger, the proud helpers do stoop under him, Job 9.13. the helpers of pride, so 'tis;
〈 … 〉 is nor that evil 〈 … 〉 God to 〈 … 〉 sometime to 〈 … 〉 judgement 〈 … 〉 ••gry wer• 〈 … 〉 God would not •ebuke 〈 … 〉 who knows the pow〈 … 〉 his •nger and 〈 … 〉 •appy they that 〈 … 〉 do nor withdraw his anger, the proud helpers do stoop under him, Job 9.13. the helpers of pride, so it's;
but all the strong helpers of pride must stoop, if he withdraw not his anger: The strength of riches, Prov. 10.15. the strength of friends and families, Psa. 49.7. strength and stoutness of spirit must all stoop, if his anger break forth, if he take but one of his arrows and discharge it against a sinner;
but all the strong helpers of pride must stoop, if he withdraw not his anger: The strength of riches, Curae 10.15. the strength of Friends and families, Psa. 49.7. strength and stoutness of Spirit must all stoop, if his anger break forth, if he take but one of his arrows and discharge it against a sinner;
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perishing is at the heels of his anger, Psa. 2.12. The fear or terror of a King is like the roaring of a Lyon, whoso provoketh him to anger, sinneth against his own soul, Prov. 20.2.
perishing is At the heels of his anger, Psa. 2.12. The Fear or terror of a King is like the roaring of a lion, whoso provokes him to anger, Sinneth against his own soul, Curae 20.2.
5 God witnesseth against sin by this, that it, and it only put him upon repenting, that he had made man, Gen. 6.5, 6. God saw that the wickedness of man was great on the earth,
5 God Witnesseth against since by this, that it, and it only put him upon repenting, that he had made man, Gen. 6.5, 6. God saw that the wickedness of man was great on the earth,
when they say evil is good in his sight, or where is the God of judgment, Mal. 2.17. and do no less forget themselves, and what God hath done, when they say, all things continue as they were;
when they say evil is good in his sighed, or where is the God of judgement, Malachi 2.17. and do no less forget themselves, and what God hath done, when they say, all things continue as they were;
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and therefore scoffingly say, where is the promise of his coming, viz. to judgment, 2 Pet. 3. 'Tis true, if God should judge as fast as men sin, the world would be depopulated, and at an end quickly:
and Therefore scoffingly say, where is the promise of his coming, viz. to judgement, 2 Pet. 3. It's true, if God should judge as fast as men since, the world would be depopulated, and At an end quickly:
Damnation being so dreadful a thing, as the pouring out of Gods wrath for ever on sinners, it must needs conclude sin to be extremely displeasing, because contrary to him:
Damnation being so dreadful a thing, as the pouring out of God's wrath for ever on Sinners, it must needs conclude since to be extremely displeasing, Because contrary to him:
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That's no little matter for which God brings on men such great damnation: Next judgment to this, is being let alone, or given up to a reprobate judgment, and an hardned heart;
That's not little matter for which God brings on men such great damnation: Next judgement to this, is being let alone, or given up to a Reprobate judgement, and an hardened heart;
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And the Lord is known (to be against sin) by the judgments which he executeth, the wicked is snared in the work of his own hands, Psa. 9.16, which hath a double note upon it, Higgaion, Selah; both which I do not remember to be added to any other Text,
And the Lord is known (to be against since) by the Judgments which he Executeth, the wicked is snared in the work of his own hands, Psa. 9.16, which hath a double note upon it, Higgaion, Selac; both which I do not Remember to be added to any other Text,
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Nadab and Abihu, the first breakers of the Ceremonial Law, after the establishment of Aarons Priesthood, Ananias and Saphi•a, the first that belied God in the beginning of the Christian Church, were miraculously punished:
Nadab and Abihu, the First breakers of the Ceremonial Law, After the establishment of Aaron's Priesthood, Ananias and Saphi•a, the First that belied God in the beginning of the Christian Church, were miraculously punished:
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The Flood that drowned the old world, the Fire that burnt up Sodom and Gomorrah, &c. and the many things that befell Israel for an example, were all types,
The Flood that drowned the old world, the Fire that burned up Sodom and Gomorrah, etc. and the many things that befell Israel for an Exampl, were all types,
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I, but though he forgive them, yet he taketh vengeance on their iniquity, Psa. 99.8. Many a sinner God forgives (as to punishment) in this life, who will not be forgiven in the world to come;
I, but though he forgive them, yet he Takes vengeance on their iniquity, Psa. 99.8. Many a sinner God forgives (as to punishment) in this life, who will not be forgiven in the world to come;
If Gods children transgress, and play the Trewant, they must feel the Rod, 'tis the Rod of the Covenant; chastenings and corrections of wantonness are in the Covenant,
If God's children transgress, and play the Trewant, they must feel the Rod, it's the Rod of the Covenant; chastenings and corrections of wantonness Are in the Covenant,
and in the glass of his suffering we ••y clearly see the sinfulness of sin: And this leads me to the last and great testimony of God against sin. Viz.
and in the glass of his suffering we ••y clearly see the sinfulness of since: And this leads me to the last and great testimony of God against since. Viz.
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7 Gods not sparing his Son, but delivering him up for us all; Gods sending his Son into the world to condemn sin, Rom. 8.3. and to destroy it, 1 Joh. 3.8.
7 God's not sparing his Son, but delivering him up for us all; God's sending his Son into the world to condemn since, Rom. 8.3. and to destroy it, 1 John 3.8.
To clear and evince this the more plainly and fully I shall shew these three things. 1 That Christs sufferings were for sinners. 2 That Christs sufferings were exceeding great. 3 That the greatness of his suffering are full witness on Gods part of Sins sinfulness against God and Man.
To clear and evince this the more plainly and Fully I shall show these three things. 1 That Christ sufferings were for Sinners. 2 That Christ sufferings were exceeding great. 3 That the greatness of his suffering Are full witness on God's part of Sins sinfulness against God and Man.
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for he was without sin, Hebr. 4.15. and 7.26. neither was guile found in his mouth, nor any misbecoming word, when he suffer'd, though 'twere a provoking time, 1 Pet. 2.22, 23. 'Tis a faithful saying, that Christ came into the world to save sinners, 1 Tim. 1.15: This was the design, errand and business about which he came;
for he was without since, Hebrew 4.15. and 7.26. neither was guile found in his Mouth, nor any misbecoming word, when he suffered, though 'twere a provoking time, 1 Pet. 2.22, 23. It's a faithful saying, that christ Come into the world to save Sinners, 1 Tim. 1.15: This was the Design, errand and business about which he Come;
not only for our good, as the final cause, but for our sins, as the procuring cause of his death, Rom. 4.25. He was deliver'd for our offences, 1 Cor. 15.3. Christ died for our sins, according to the Scripture, according to what was typified, prophesied and promis'd in the Scripture. One eminent place instend of many others is in Is. 53.5.
not only for our good, as the final cause, but for our Sins, as the procuring cause of his death, Rom. 4.25. He was Delivered for our offences, 1 Cor. 15.3. christ died for our Sins, according to the Scripture, according to what was typified, prophesied and promised in the Scripture. One eminent place instend of many Others is in Is. 53.5.
and by his stripes we are healed. To this the Apostles bear witness in the New Testament, Gal. 1.4. he gave himself for our sins; and 1 Pet. 2.24. who his own self bare our sins.
and by his stripes we Are healed. To this the Apostles bear witness in the New Testament, Gal. 1.4. he gave himself for our Sins; and 1 Pet. 2.24. who his own self bore our Sins.
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Now this dying for us, and our sins, notes: 1 That he died, and gave himself as a ransome for us, Mat. 20.28. I came to give my life a ransome for many, said our sweet and blessed Saviour, 1 Tim. 2.6. He gave himself a ransome for all:
Now this dying for us, and our Sins, notes: 1 That he died, and gave himself as a ransom for us, Mathew 20.28. I Come to give my life a ransom for many, said our sweet and blessed Saviour, 1 Tim. 2.6. He gave himself a ransom for all:
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Christs dying was the paying of a price, a ransome price; and hence we are said to be bought, redeem'd, and purchased, 1 Cor. 6.20. Ye are not your own, ye are bought with a price, viz. that of his blood;
Christ dying was the paying of a price, a ransom price; and hence we Are said to be bought, redeemed, and purchased, 1 Cor. 6.20. You Are not your own, you Are bought with a price, viz. that of his blood;
and the Church is purchased with his own blood, Acts 20.28. He gave himself as a Redemption price, and we are a purchased people, 1 Pet. 2.9. 2 He died for us, as a Sacrifice for our sins;
and the Church is purchased with his own blood, Acts 20.28. He gave himself as a Redemption price, and we Are a purchased people, 1 Pet. 2.9. 2 He died for us, as a Sacrifice for our Sins;
'Tis said in the holy Scripture, that Christ offer'd his Body, his Soul, himself, Hebr. 10.10. There's the offering of his Body. Is. 53.10. He made his Soul an offering for sin: And Eph. 5.2. He hath given himself for us an offering, and a Sacrifice to God, Hebr. 9.14. He did offer himself without spot to God:
It's said in the holy Scripture, that christ offered his Body, his Soul, himself, Hebrew 10.10. There's the offering of his Body. Is. 53.10. He made his Soul an offering for since: And Ephesians 5.2. He hath given himself for us an offering, and a Sacrifice to God, Hebrew 9.14. He did offer himself without spot to God:
and therefore 'tis said, he was made a curse for us, which was the punishment of our sin, Gal. 3.13. He bare our sins, i. e. the curse due to our sins:
and Therefore it's said, he was made a curse for us, which was the punishment of our since, Gal. 3.13. He bore our Sins, i. e. the curse due to our Sins:
and as Redemption came by the price, and Reconciliation by the Sacrifice, so Justification, by his bearing the curse and punishment, Is. 53.11, 12. He shall justifie many,
and as Redemption Come by the price, and Reconciliation by the Sacrifice, so Justification, by his bearing the curse and punishment, Is. 53.11, 12. He shall justify many,
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I shall therefore draw a Scheme of Christs sufferings under three Heads. 1 Jesus Christ underwent all manner of sufferings. 2 Jesus Christ suffer'd by all manner of persons.
I shall Therefore draw a Scheme of Christ sufferings under three Heads. 1 jesus christ underwent all manner of sufferings. 2 jesus christ suffered by all manner of Persons.
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that he was tempted in all things like unto us, and among other things meant by temptations, suffering are not the least, he suffer'd being tempted, he suffer'd while he lived,
that he was tempted in all things like unto us, and among other things meant by temptations, suffering Are not the least, he suffered being tempted, he suffered while he lived,
so that his supposed Father (or Father-in-law, as I may call him) was fain to fly into Aegypt; he was persecuted before he could (after the manner of men) be sensible,
so that his supposed Father (or Father-in-law, as I may call him) was fain to fly into Egypt; he was persecuted before he could (After the manner of men) be sensible,
he suffer'd in bearing his Cross (as Isaac his Type did) and he suffer'd in his body on the Cross, 1 Pet. 2.24. and he did not only suffer unto death, but in the manner of his dying;
he suffered in bearing his Cross (as Isaac his Type did) and he suffered in his body on the Cross, 1 Pet. 2.24. and he did not only suffer unto death, but in the manner of his dying;
his hands and feet were pierced and nail'd to the Cross, yea, saith he by the Prophet, all my bones are out of joynt (as if he had been on the Rack) Psa. 22.14.
his hands and feet were pierced and nailed to the Cross, yea, Says he by the Prophet, all my bones Are out of joint (as if he had been on the Rack) Psa. 22.14.
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for they gave him (instead of strong drink and wine of consolation, which was usual to them ready to die Prov. 31.6.) instead of this they gave him vinegar and gall to drink:
for they gave him (instead of strong drink and wine of consolation, which was usual to them ready to die Curae 31.6.) instead of this they gave him vinegar and Gall to drink:
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His sight suffer'd, and among other things, the sight of his Mother, and other grieving friends, could not but affect his heart, Luke 23.27. 'Twas a grief to him to see them grieve for him:
His sighed suffered, and among other things, the sighed of his Mother, and other grieving Friends, could not but affect his heart, Lycia 23.27. 'Twas a grief to him to see them grieve for him:
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His smell could not but suffer when he came to Golgotha, the place of skulls, where filthiness and putrefaction lodged, the very stinking sink of the City: But more yet:
His smell could not but suffer when he Come to Golgotha, the place of skulls, where filthiness and putrefaction lodged, the very stinking sink of the city: But more yet:
In his Agony, Mat. 26.37, 38. He began to be sorrowful, and very heavy; (these were but the beginnings of sorrow) he began, &c. sorrow is a thing that drinks up our spirits;
In his Agony, Mathew 26.37, 38. He began to be sorrowful, and very heavy; (these were but the beginnings of sorrow) he began, etc. sorrow is a thing that drinks up our spirits;
but he was immediately carried into the Wilderness to be tempted of the Devil; and this was the thing question'd and disputed whither he were the Son of God or not:
but he was immediately carried into the Wilderness to be tempted of the devil; and this was the thing questioned and disputed whither he were the Son of God or not:
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now that he who made the woman should be made of a woman, and become and be made a Son to the work of his own hands, was a degree of suffering: he that made the Law, was made under the Law, Gal 4.4.
now that he who made the woman should be made of a woman, and become and be made a Son to the work of his own hands, was a degree of suffering: he that made the Law, was made under the Law, Gall 4.4.
yea, more then this, he became a curse, Gal. 3.13. yea, which is the worst of words, he became sin for us, 1 Cor. 5.21. There are yet other circumstances, which added to his sorrow and suffering, such as these, he came to his own, and they receiv'd him not, he had least honor among his own in his own Country;
yea, more then this, he became a curse, Gal. 3.13. yea, which is the worst of words, he became since for us, 1 Cor. 5.21. There Are yet other Circumstances, which added to his sorrow and suffering, such as these, he Come to his own, and they received him not, he had least honour among his own in his own Country;
yea, he was wounded in the house of his friends, and one of his own betray'd him, devil that he was, Joh. 6.70. He did good to many, but had little thanks from any;
yea, he was wounded in the house of his Friends, and one of his own betrayed him, Devil that he was, John 6.70. He did good to many, but had little thanks from any;
not that of Bulls and Goats, Hebr. 9.22. but that of his Son, 1 Pet. 1.18, 19. that God would not abate one drop, one dram of this blood, but he must powre out his life!
not that of Bulls and Goats, Hebrew 9.22. but that of his Son, 1 Pet. 1.18, 19. that God would not abate one drop, one dram of this blood, but he must pour out his life!
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and that God doth not do it, without taking humane nature, and that God-man could not do it, without suffering, and no suffering serve but death, no death but an accursed one: oh what an evil odious evil is sin, that must have blood, the blood of God to take it away!
and that God does not do it, without taking humane nature, and that God-man could not do it, without suffering, and no suffering serve but death, no death but an accursed one: o what an evil odious evil is since, that must have blood, the blood of God to take it away!
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as an exceeding sinful thing. 1 Their very title (which contains their nature and imployment too) being holy Angels, sheweth, that they have an antipathy against,
as an exceeding sinful thing. 1 Their very title (which contains their nature and employment too) being holy Angels, shows, that they have an antipathy against,
that which is meat and drink to wicked men, to do the will of the devil, 'tis poyson to holy angels, whose meat and drink it is to do the will of God;
that which is meat and drink to wicked men, to do the will of the Devil, it's poison to holy Angels, whose meat and drink it is to doe the will of God;
they often contend and fight with evil Angels, and so witness against sin, Jude 9. Their being holy, loving holiness and contention against the Devil, are their witnessings.
they often contend and fight with evil Angels, and so witness against since, U^de 9. Their being holy, loving holiness and contention against the devil, Are their witnessings.
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'tis the aggravation of the sin of the Jews, that they kept not the Law which they receiv'd by the disposition of Angels, Act. 7.53. The Law which was added because of transgressions, was ordained by Angels, Gal. 3.19. Every transgression of this Law receiv'd a just recompence of reward;
it's the aggravation of the since of the jews, that they kept not the Law which they received by the disposition of Angels, Act. 7.53. The Law which was added Because of transgressions, was ordained by Angels, Gal. 3.19. Every Transgression of this Law received a just recompense of reward;
for the word spoken by Angels was stedfast, Heb. 2.2. So that Angels in proclaiming the Law, have openly declared against sin, as exceeding sinful.
for the word spoken by Angels was steadfast, Hebrew 2.2. So that Angels in proclaiming the Law, have openly declared against since, as exceeding sinful.
When John fell at one of their feet to worship him, saith the Angel, See thou do it not, Rev. 19.10. do not that to me, which is to be done to God alone:
When John fell At one of their feet to worship him, Says the Angel, See thou do it not, Rev. 19.10. do not that to me, which is to be done to God alone:
6 Angels witness against sin, by rejoycing at the conversion of sinners: 'Tis the recovery of a soul from a dead and lost condition, to be converted;
6 Angels witness against since, by rejoicing At the conversion of Sinners: It's the recovery of a soul from a dead and lost condition, to be converted;
when and while men live in sin, they dishonor their and the Angels God; but when converted, they give glory to God, which is the Angels work and joy;
when and while men live in since, they dishonour their and the Angels God; but when converted, they give glory to God, which is the Angels work and joy;
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good men are committed to the charge of good Angels; He gives his Angels charge to keep them in all their ways, Psa. 91.11. and the Angels are ministring spirits for the good of them that shall be heirs of salvation, Hebr. 1.14. They incamp round about them that fear the Lord, Psa. 34.7.
good men Are committed to the charge of good Angels; He gives his Angels charge to keep them in all their ways, Psa. 91.11. and the Angels Are ministering spirits for the good of them that shall be Heirs of salvation, Hebrew 1.14. They incamp round about them that Fear the Lord, Psa. 34.7.
And when wicked men or devils would hurt this their charge, they rise up in their might, Dan. 10.20. Gabriel and Michael joyn against the Prince of Persia, Rev. 12.7. Michael and his Angels fought against the Dragon, and his Angels, and overcame.
And when wicked men or Devils would hurt this their charge, they rise up in their might, Dan. 10.20. Gabriel and Michael join against the Prince of Persiam, Rev. 12.7. Michael and his Angels fought against the Dragon, and his Angels, and overcame.
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8 Angels discover themselves to be haters of sin, as a most abominable thing, by their readiness to execute Gods judgment and vengeance on sinners.
8 Angels discover themselves to be haters of since, as a most abominable thing, by their readiness to execute God's judgement and vengeance on Sinners.
They powre out the Vials of Gods wrath on the earth, Rev. 16.1. and praised God as they went about their work, because God is just in judging ungodly men.
They pour out the Vials of God's wrath on the earth, Rev. 16.1. and praised God as they went about their work, Because God is just in judging ungodly men.
and that obey not the Gospel of our Lord Jesus Christ, 2 Thes. 1.7, 8. I might instance in other things also, by which the Angels bear testimony against sin;
and that obey not the Gospel of our Lord jesus christ, 2 Thebes 1.7, 8. I might instance in other things also, by which the Angels bear testimony against since;
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and that before the Angels, Luke 12.8, 9. 'twill be one part of hereafter glory, to be like Angels; let's be like them here, in witnessing against sin,
and that before the Angels, Lycia 12.8, 9. it'll be one part of hereafter glory, to be like Angels; let's be like them Here, in witnessing against since,
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Jude 6. and say they, art thou come to torment us before the time? before the judgment of the great day, to which we are reserved? they deny not their being worthy of this death,
U^de 6. and say they, art thou come to torment us before the time? before the judgement of the great day, to which we Are reserved? they deny not their being worthy of this death,
he is the evil one, and the Tempter, Can that be good that the evil one tempts us to? Can any good come out of this Nazareth? Can any good come from hell? 'Tis enough to evince sin to be sinful, that 'tis of the devil, 'tis a clear proof of the evil of sin, that the devil tempts to it.
he is the evil one, and the Tempter, Can that be good that the evil one tempts us to? Can any good come out of this Nazareth? Can any good come from hell? It's enough to evince since to be sinful, that it's of the Devil, it's a clear proof of the evil of since, that the Devil tempts to it.
4 The devil tells us that sin is an ugly thing by this, that he turns himself into an Angel of Light, that he the more effectually lead us into darkness.
4 The Devil tells us that since is an ugly thing by this, that he turns himself into an Angel of Light, that he the more effectually led us into darkness.
So if he did come and tempt men to sin, and tell them 'tis the ready way to hell, would this prevail with them, to swear and whore, &c. No, no, the devil is subtil (an old Serpent) he colours and paints sin, covers his hook with a bait, &c. and draws men in ere they are aware:
So if he did come and tempt men to since, and tell them it's the ready Way to hell, would this prevail with them, to swear and whore, etc. No, no, the Devil is subtle (an old Serpent) he colours and paints since, covers his hook with a bait, etc. and draws men in ere they Are aware:
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why else doth the devil paint it? why doth he pretend good, when he intends evil? this proves the sinfulness of sin, that the devil tempts not in his own name or shape, he dares not say, I am the devil, I am a deceiver, I will lead thee to hell,
why Else does the Devil paint it? why does he pretend good, when he intends evil? this Proves the sinfulness of since, that the Devil tempts not in his own name or shape, he dares not say, I am the Devil, I am a deceiver, I will led thee to hell,
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6 The devil bears witness that sin is sinful by this, that when any are awakened to see their own vileness, he endeavours all he can to drive them to despair;
6 The Devil bears witness that since is sinful by this, that when any Are awakened to see their own vileness, he endeavours all he can to drive them to despair;
when Christ Jesus convinced him of his sin of persecution, it made him tremble, and struck him almost dead, Acts 9. Conviction of sin pricks men to the heart,
when christ jesus convinced him of his since of persecution, it made him tremble, and struck him almost dead, Acts 9. Conviction of since pricks men to the heart,
7 And lastly, the devil declares sin to be sinful, in being the accuser of the Brethren, Rev. 12.10. Oh what stories doth he tell of God, of the Brethren, how sinful they are!
7 And lastly, the Devil declares since to be sinful, in being the accuser of the Brothers, Rev. 12.10. O what stories does he tell of God, of the Brothers, how sinful they Are!
When Satan accused Joshua, Zech. 3.1, 2. 'twas for his filthy garments, his iniquity; as v. 3, 4. He is ever telling tales (and sometimes true stories) of the miscarriages of Professors;
When Satan accused joshua, Zechariah 3.1, 2. 'twas for his filthy garments, his iniquity; as v. 3, 4. He is ever telling tales (and sometime true stories) of the miscarriages of Professors;
1 Good men bear witness against sin, joyntly and severally, to which of the Saints shall we turn? (as was said in another case) they all with one consent,
1 Good men bear witness against since, jointly and severally, to which of the Saints shall we turn? (as was said in Another case) they all with one consent,
Though Eli reproved his sons for their sins, yet he is sharply reproved for not reproving them more sharply, 1 Sam. 2. We find Samuel reproving King Saul; Is it meet to be said to a King, thou art wicked? Yet 1 Sam. 13.13. saith the Prophet to the King, thou hast done foolishly, thou hast done wickedly:
Though Eli reproved his Sons for their Sins, yet he is sharply reproved for not reproving them more sharply, 1 Sam. 2. We find Samuel reproving King Saul; Is it meet to be said to a King, thou art wicked? Yet 1 Sam. 13.13. Says the Prophet to the King, thou hast done foolishly, thou hast done wickedly:
and to his face too, Luke 3.19. S. Paul would not s•are S. Peter, when he sound him tripping and dissembling, Gal. 2.11. but withstood him to the face:
and to his face too, Lycia 3.19. S. Paul would not s•are S. Peter, when he found him tripping and dissembling, Gal. 2.11. but withstood him to the face:
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if good men be constrain'd to converse with them, yet they cry out, as Psa. 120.5, 6. Woe is me, that I dwell in Meshek, and the Tents of Kedar: The society of the wicked is very burthensome to the godly;
if good men be constrained to converse with them, yet they cry out, as Psa. 120.5, 6. Woe is me, that I dwell in Meshek, and the Tents of Kedar: The society of the wicked is very burdensome to the godly;
Oh how dear is the Law of God, and how vile the sin of men to holy David! so the Prophet Jeremiah, Ch. 13. 15.-17. expresseth the like zeal for God:
O how dear is the Law of God, and how vile the since of men to holy David! so the Prophet Jeremiah, Christ 13. 15.-17. Expresses the like zeal for God:
Hear ye, and give ear, be not proud, give glory to the Lord, &c. But if you will not hear, my soul shall weep in secret for your pride, mine eyes shall weep sore, and run down with tears.
Hear you, and give ear, be not proud, give glory to the Lord, etc. But if you will not hear, my soul shall weep in secret for your pride, mine eyes shall weep soar, and run down with tears.
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5 And lastly (to name no more) they testifie how sinful a thing sin is, by their prayers and endeavours to get pardon for their sins, who, it may be, scarce seek it for themselves.
5 And lastly (to name no more) they testify how sinful a thing since is, by their Prayers and endeavours to get pardon for their Sins, who, it may be, scarce seek it for themselves.
but the worst is, 'tis against God; how shall I do this wickedness, and sin against God! Another instance of him there is in relation to his brethren;
but the worst is, it's against God; how shall I do this wickedness, and since against God! another instance of him there is in Relation to his brothers;
and none have said to him, what dost thou? or why dost thou thus? You shall find Balaam (after the guize and mode of hypocrites) talking and pretending like an Angel,
and none have said to him, what dost thou? or why dost thou thus? You shall find balaam (After the guise and mode of Hypocrites) talking and pretending like an Angel,
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but acting and intending like a devil; 'twas a kind of trouble to him, that he could not sin, Numb. 22.18. I cannot go beyond the word of the Lord, but it seems he would if he could;
but acting and intending like a Devil; 'twas a kind of trouble to him, that he could not sin, Numb. 22.18. I cannot go beyond the word of the Lord, but it seems he would if he could;
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but godly men make Moses his choice, who chose affliction rather then the pleasures of sin, Hebr. 11. As precious a thing as life is, a godly man would not willingly sin to save his life:
but godly men make Moses his choice, who chosen affliction rather then the pleasures of since, Hebrew 11. As precious a thing as life is, a godly man would not willingly sin to save his life:
Though the mouth of a Fiery Furnace (heated sevenfold) were open to devoure the three children (as we use to call them) yet they would not sin, Dan. 3.18, and Daniel would rather adventure on the Lyons, then neglect a duty to his God, Dan. 6.10.
Though the Mouth of a Fiery Furnace (heated sevenfold) were open to devour the three children (as we use to call them) yet they would not sin, Dan. 3.18, and daniel would rather adventure on the Lyons, then neglect a duty to his God, Dan. 6.10.
Though bonds waited on S. Paul every where, yet he could not be withheld by fear of them from preaching the faith of Jesus, Acts 20.23, 24. with 21.11.
Though bonds waited on S. Paul every where, yet he could not be withheld by Fear of them from preaching the faith of jesus, Acts 20.23, 24. with 21.11.
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Though they have an Advocate with the Father, Jesus Christ the righteous, who is the Propitiation for their sin, 1 Joh. 2.1, 2. the very Doctrine of Grace and interest in the death of Christ, is the great obligation upon them not to sin:
Though they have an Advocate with the Father, jesus christ the righteous, who is the Propitiation for their since, 1 John 2.1, 2. the very Doctrine of Grace and Interest in the death of christ, is the great obligation upon them not to since:
nay, they dare not sin that good may come of it, nor tell a lye, though the truth of God may thereby abound unto God his glory, Rom. 3.7, 8. 4 They witness that sin is an abominable thing by this, the care they take, and the means they use to prevent sin, that they may not sin.
nay, they Dare not since that good may come of it, nor tell a lie, though the truth of God may thereby abound unto God his glory, Rom. 3.7, 8. 4 They witness that since is an abominable thing by this, the care they take, and the means they use to prevent since, that they may not sin.
Let not any iniquity have dominion over me, saith good King David keep me from presumption, that I may be upright, &c. Psa. 19. yea 'tis their joynt supplication, thy will be done on earth, as 'tis in heaven.
Let not any iniquity have dominion over me, Says good King David keep me from presumption, that I may be upright, etc. Psa. 19. yea it's their joint supplication, thy will be done on earth, as it's in heaven.
but his heart stood in awe of the word, which he had hid there, Psa. 119 161. 4 That they may not sin, they abstain from appearances and occasions of evil:
but his heart stood in awe of the word, which he had hid there, Psa. 119 161. 4 That they may not sin, they abstain from appearances and occasions of evil:
Job made a covenant with his eyes, Job 31.1. King David said he would take heed to his ways, that he might not sin with his tongue, Psa. 39.1. that is, that he might be perfectly holy in the sense of Saint James 's phrase, Ch. 3.2.
Job made a Covenant with his eyes, Job 31.1. King David said he would take heed to his ways, that he might not sin with his tongue, Psa. 39.1. that is, that he might be perfectly holy in the sense of Saint James is phrase, Christ 3.2.
and able to bridle the whole body, which is the expression used in the forequoted Psalm: when chast Joseph met with a tempting Mistris, 'tis said of him, he hearkned not unto her, not only not to lye with her,
and able to bridle the Whole body, which is the expression used in the forequoted Psalm: when chaste Joseph met with a tempting Mistress, it's said of him, he hearkened not unto her, not only not to lie with her,
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why not? why? because 'twas against God, as well as against himself, Job 31. 1.-4. and in their repentance after a sin, this goes most to their heart, that they have sinned against God, Psa. 51.4. Against thee, thee only have I sinned;
why not? why? Because 'twas against God, as well as against himself, Job 31. 1.-4. and in their Repentance After a since, this Goes most to their heart, that they have sinned against God, Psa. 51.4. Against thee, thee only have I sinned;
how so? Surely David had sinned against Ʋriah, and against Bathsheba, and against himself (his bones as well as conscience felt it.) Oh but this goes most to the heart, that 'twas against God; it grieves him more that God was displeased by him,
how so? Surely David had sinned against Ʋriah, and against Bathsheba, and against himself (his bones as well as conscience felt it.) O but this Goes most to the heart, that 'twas against God; it grieves him more that God was displeased by him,
so far as godliness acts in power in them: 'tis the prayer in Psal. 119.133. order my steps (all and every of my steps) in thy word, and let not any (not any, i.e. none ) iniquity have dominion over me;
so Far as godliness acts in power in them: it's the prayer in Psalm 119.133. order my steps (all and every of my steps) in thy word, and let not any (not any, i.e. none) iniquity have dominion over me;
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Lord, who knows the error of his way? and as S. Paul, though I know nothing by my self, yet, &c. 1 Cor. 4.4. the heart of man is such a maze, as man himself cannot find out all the windings of it;
Lord, who knows the error of his Way? and as S. Paul, though I know nothing by my self, yet, etc. 1 Cor. 4.4. the heart of man is such a maze, as man himself cannot find out all the windings of it;
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Well, this being so, Lord cleanse me from my secret errors, undiscern'd and unknown, yea, by me unknowable errors and extravagancies: 'tis meet to be said to God, as Job 34.32. that which I know not (viz. wherein I have done amiss) that shew thou me:
Well, this being so, Lord cleanse me from my secret errors, undiscerned and unknown, yea, by me unknowable errors and extravagancies: it's meet to be said to God, as Job 34.32. that which I know not (viz. wherein I have done amiss) that show thou me:
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5. And lastly, they are carried out against sin as sin, as appears by this, that they cannot content themselves not to do evil, unless also they do good;
5. And lastly, they Are carried out against since as since, as appears by this, that they cannot content themselves not to do evil, unless also they do good;
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and consequently the works of my life may be acceptable to thee O Lord, Psa. 19. The Apostle in the name of all the houshold of faith, speaks thus, 2 Cor. 5.9. wherefore we labour (the word is, we are ambitious, or (like heavenly Courtiers) we affect this honor) that whither present or absent, that is (living or dying) we may be accepted of him;
and consequently the works of my life may be acceptable to thee Oh Lord, Psa. 19. The Apostle in the name of all the household of faith, speaks thus, 2 Cor. 5.9. Wherefore we labour (the word is, we Are ambitious, or (like heavenly Courtiers) we affect this honour) that whither present or absent, that is (living or dying) we may be accepted of him;
yea, who is he that liveth and sinneth not? If any man say he hath not sinned, he makes God a lyar (who hath concluded all men under sin) and if we say we have no sin, we both deceive,
yea, who is he that lives and Sinneth not? If any man say he hath not sinned, he makes God a liar (who hath concluded all men under since) and if we say we have no since, we both deceive,
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and this is the only thing wherein God himself saith that David sinned, 1 Kings 15.5. God covers all his other sins, as being rather overtaken by temptation, then acted by design in the rest:
and this is the only thing wherein God himself Says that David sinned, 1 Kings 15.5. God covers all his other Sins, as being rather overtaken by temptation, then acted by Design in the rest:
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Is thy servant a dog, said Hazael, when his sin was foretold? and S. Peter himself could not believe it possible, that he should deny Christ his Master;
Is thy servant a dog, said hazael, when his since was foretold? and S. Peter himself could not believe it possible, that he should deny christ his Master;
1 As he abhors to commit sin, so he abhors sin committed, and himself for committing it, Job 40.4. & 40.6. Sin is the burthen of every good mans soul:
1 As he abhors to commit since, so he abhors since committed, and himself for committing it, Job 40.4. & 40.6. since is the burden of every good men soul:
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when the Author of Psa. 73. had sinned, he was so angry with himself, that he could not (do that which God did for him, viz. ) forgive and pardon himself,
when the Author of Psa. 73. had sinned, he was so angry with himself, that he could not (doe that which God did for him, viz.) forgive and pardon himself,
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King David could not content himself to have sin blotted out by a pardon, unless 'twere washt and cleans'd away, Psa. 51.1, 2. and the mending of his beart, without new making it by Creation, would not content him, v. 10.
King David could not content himself to have since blotted out by a pardon, unless 'twere washed and cleansed away, Psa. 51.1, 2. and the mending of his beart, without new making it by Creation, would not content him, v. 10.
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if the sentence be just, the sin is unjust. Thus they do continually, Micah 7.9. I will bear the indignation of the Lord, because I have sinned against him:
if the sentence be just, the since is unjust. Thus they do continually, micah 7.9. I will bear the Indignation of the Lord, Because I have sinned against him:
So Psa. 51.3, 4. This confession I make, and this prayer I make, that thou (O Lord) mayst be justified when thou judgest. This also speaks against sin.
So Psa. 51.3, 4. This Confessi I make, and this prayer I make, that thou (Oh Lord) Mayest be justified when thou Judges. This also speaks against since.
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Lastly, It fully appears that godly men abhor sin by this, that they desire to die upon no account more then this, to berid of sin, that they may sin no more,
Lastly, It Fully appears that godly men abhor since by this, that they desire to die upon no account more then this, to berid of since, that they may sin no more,
but be holy, as he which hath called them is holy; they groan for a change upon this account, 2 Cor. 5.4. mortality and corruption are conjoyn'd, 1 Cor. 15. and this is not laid aside till that be;
but be holy, as he which hath called them is holy; they groan for a change upon this account, 2 Cor. 5.4. mortality and corruption Are conjoined, 1 Cor. 15. and this is not laid aside till that be;
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and therefore they desire not only to be in Christ, where there is no condemnation, Rom. 8.1. but to be with Christ, Phil. 1.23. which is best of all;
and Therefore they desire not only to be in christ, where there is no condemnation, Rom. 8.1. but to be with christ, Philip 1.23. which is best of all;
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and another speaks after this manner, that he thought it one of the greatest torments that men should have in another life, to be bound to the sins they most delighted in in this life:
and Another speaks After this manner, that he Thought it one of the greatest torments that men should have in Another life, to be bound to the Sins they most delighted in in this life:
whence Plotinus saith, the pleasures of the body do so interrupt the happiness of the soul, that 'tis the souls happiness to despise the bodies pleasures:
whence Plotinus Says, the pleasures of the body do so interrupt the happiness of the soul, that it's the Souls happiness to despise the bodies pleasures:
or such other brave, magnanimous, and well-bred Heathens, but the very Herd of wicked men, the very dregs of them shall give in testimony (will they, nill they) by their thoughts, words or works,
or such other brave, magnanimous, and Well-bred heathens, but the very Heard of wicked men, the very dregs of them shall give in testimony (will they, nill they) by their thoughts, words or works,
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they know that when they sin their conscience will accuse them, and they shall find regrets which they are loath to feel, much more to utter and declare;
they know that when they sin their conscience will accuse them, and they shall find regrets which they Are loath to feel, much more to utter and declare;
why do they but think it so? 'tis only because they are asham'd on't, that any body should know what they think, as Psa. 14.1. the fool hath said in his heart, there is no God:
why do they but think it so? it's only Because they Are ashamed oned, that any body should know what they think, as Psa. 14.1. the fool hath said in his heart, there is no God:
3 This argues their being asham'd on't, that they do what they do, as much as they can, in the dark; yea (as they foolishly think) in the dark, from Gods sight also,
3 This argues their being ashamed oned, that they do what they do, as much as they can, in the dark; yea (as they foolishly think) in the dark, from God's sighed also,
because his deeds are evil, and he cannot endure that they should be manifested, for then they would be reproved by the light, Joh. 3.19, 20. The abominations of the Ancients of Israel were so abominable, that they did them in the dark,
Because his Deeds Are evil, and he cannot endure that they should be manifested, for then they would be reproved by the Light, John 3.19, 20. The abominations of the Ancients of Israel were so abominable, that they did them in the dark,
and thought them hid from God himself, Ezek. 8. 5.-12. 4 That sinners find sin a painful thing, and are asham'd on't, is clear by this, that they are tormented while taking their pleasure, and are stung with eating the honey;
and Thought them hid from God himself, Ezekiel 8. 5.-12. 4 That Sinners find since a painful thing, and Are ashamed oned, is clear by this, that they Are tormented while taking their pleasure, and Are stung with eating the honey;
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and go to judgment, which chills and cools their heat, Eccl. 11.9. We little think what secret sighs and groans are within, when wicked men are merry,
and go to judgement, which chills and cools their heat, Ecclesiastes 11.9. We little think what secret sighs and groans Are within, when wicked men Are merry,
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In 2 Sam. 13. you will find no meaner person then a Kings Son vext and tormented with his own passion, 2 Sam. 13. he was in a Burning Feaver with lust, it made him sick and lean, even to being consumptive;
In 2 Sam. 13. you will find no meaner person then a Kings Son vexed and tormented with his own passion, 2 Sam. 13. he was in a Burning Fever with lust, it made him sick and lean, even to being consumptive;
Oh how are they tormented, whose desires are great, and enjoyments little, yea contradictions to what they thought of? they expected pleasure, and find pain, sought joy, and met with grief!
O how Are they tormented, whose Desires Are great, and enjoyments little, yea contradictions to what they Thought of? they expected pleasure, and find pain, sought joy, and met with grief!
and Tiberius as impudent as he was, could not protect himself from those inward scourges, which are such horrid and hideous furies and torments, as hell hath not worse.
and Tiberius as impudent as he was, could not Pact himself from those inward scourges, which Are such horrid and hideous furies and torments, as hell hath not Worse.
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Sauls sin must needs be for a sacrifice, and so God must patron the sin that was committed against himself, 1 Sam. 15. Absolom covers his Rebellion and Treason with the devotion of a vow, 2 Sam. 6.6.
Saul's since must needs be for a sacrifice, and so God must patron the since that was committed against himself, 1 Sam. 15. Absalom covers his Rebellion and Treason with the devotion of a Voelli, 2 Sam. 6.6.
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as if forsooth he durst not sin, unless he did it conscientiously (ne sit sceleratus secit scelus) This shall suffice to shew, that wicked men are asham'd of sin,
as if forsooth he durst not since, unless he did it conscientiously (ne sit Sceleratus secit scelus) This shall suffice to show, that wicked men Are ashamed of since,
and we shall find that wicked men also, when they have done evil, are asham'd that they have done it, which is a witness what an ugly (because sinful) thing sin is. As
and we shall find that wicked men also, when they have done evil, Are ashamed that they have done it, which is a witness what an ugly (Because sinful) thing since is. As
1 Sinners dare not own their sin, to avow it, and stand to it, to justifie their wickedness, (though they may excuse it, as I shall shew presently) which clearly shews they are asham'd of it,
1 Sinners Dare not own their since, to avow it, and stand to it, to justify their wickedness, (though they may excuse it, as I shall show presently) which clearly shows they Are ashamed of it,
as Shoe maker, &c. but sin is such an ugly base imployment, that they who commit sin, will not endure to be called Sin-makers, though it be their trade:
as Shoe maker, etc. but since is such an ugly base employment, that they who commit since, will not endure to be called Sin makers, though it be their trade:
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3 That sinners dare not own what they have done, but are asham'd of it, is evident by this, they deny that they have sinned, and commit a sin to cover sin;
3 That Sinners Dare not own what they have done, but Are ashamed of it, is evident by this, they deny that they have sinned, and commit a since to cover since;
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'Tis said of the adulterous woman, Prov. 30.20 she eateth (viz. her stoln bread in secret, Ch 9.17.) and wipeth her mouth (which argues 'twas foul and filthy) and says, I have done no wickedness, she will sin to avoid the scandal of her sin.
It's said of the adulterous woman, Curae 30.20 she Eateth (viz. her stolen bred in secret, Changed 9.17.) and wipeth her Mouth (which argues 'twas foul and filthy) and Says, I have done no wickedness, she will sin to avoid the scandal of her since.
least (a worse thing then a scolding woman) an upbraiding Conscience should fall upon them, they can afford no leisure to think how they have idled and sinn'd away,
lest (a Worse thing then a scolding woman) an upbraiding Conscience should fallen upon them, they can afford no leisure to think how they have idled and sinned away,
we read of persons on whose hands time lay heavy, and as a burthen, and therefore studied Arts and Methods of laying it aside, that they may put the thoughts of the evil day far from them, sometimes by lying on their beds,
we read of Persons on whose hands time lay heavy, and as a burden, and Therefore studied Arts and Methods of laying it aside, that they may put the thoughts of the evil day Far from them, sometime by lying on their Beds,
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3 It appears yet further by this, that they will decry and punish that sin in others, which themselves are guilty of, the better to conceal their own,
3 It appears yet further by this, that they will decry and Punish that since in Others, which themselves Are guilty of, the better to conceal their own,
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We read that though Judah was guilty of Incest himself, yet how forward he was to punish fornication in Jamar his Daughter-in-law, Genes. 38. When our Saviour put the case to the Pharisees, what the Lord of the Vineyard would do with the Husbandmen that had abused and beaten his servants,
We read that though Judah was guilty of Incest himself, yet how forward he was to Punish fornication in Jamar his Daughter-in-law, Genesis. 38. When our Saviour put the case to the Pharisees, what the Lord of the Vineyard would do with the Husbandmen that had abused and beaten his Servants,
they could readily answer, NONLATINALPHABET he will miserably (Gr. wickedly, i.e. with a punishment great as their sin, will be) destroy these wicked men, Mat. 21.41.
they could readily answer, he will miserably (Great wickedly, i.e. with a punishment great as their since, will be) destroy these wicked men, Mathew 21.41.
Thus when they knew not whom they condemn'd, they condemn'd themselves, and their own sin, ex ore tuo, out of thine own mouth art thou condemn'd, O sinner!
Thus when they knew not whom they condemned, they condemned themselves, and their own since, ex over tuo, out of thine own Mouth art thou condemned, Oh sinner!
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What meant all the purifications, sacrifices and attonements which the Heathens used, but that a sense of guilt was too heavy to be born? and what more common among men of better profession,
What meant all the purifications, Sacrifices and atonements which the heathens used, but that a sense of guilt was too heavy to be born? and what more Common among men of better profession,
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and go to confession, and what doth all this conclude? but that they have (even themselves being witnesses and judges) they have been injurious to God and their own souls,
and go to Confessi, and what does all this conclude? but that they have (even themselves being Witnesses and judges) they have been injurious to God and their own Souls,
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There is one exception that may be made against this witness; true, there are some pittiful sneaking sinners, cowardly and timerous ones, that are daunted at, and asham'd of sin;
There is one exception that may be made against this witness; true, there Are Some pitiful sneaking Sinners, cowardly and timorous ones, that Are daunted At, and ashamed of since;
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To denote the greatness of it, 'tis three times said in Scripture, Rom. 1. that God gave them up, and gave them over; v. 24.26.28. 'Tis no wonder men act the devils part, when they are under the devils doom.
To denote the greatness of it, it's three times said in Scripture, Rom. 1. that God gave them up, and gave them over; v. 24.26.28. It's no wonder men act the Devils part, when they Are under the Devils doom.
3 This therefore speaks no more in commendation of sin, then a Bedlams going naked and enduring (without feeling) the pricks of pins in his flesh, commends his condition:
3 This Therefore speaks no more in commendation of since, then a Bedlams going naked and enduring (without feeling) the pricks of pins in his Flesh, commends his condition:
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and given up to a reprebate mind? If men have lost their senses, and will say Snow is black, Honey is bitter, &c. shall we believe them? But yet there's none of these but will at one time or another bear witness against sin, and blush at their own impudence:
and given up to a reprebate mind? If men have lost their Senses, and will say Snow is black, Honey is bitter, etc. shall we believe them? But yet there's none of these but will At one time or Another bear witness against since, and blush At their own impudence:
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and then though they dreamt of a feast, they will be hungry, then the mouth will confess, the eyes weep, the cheeks blush, the hands smite on the thigh, the heart bleed and break.
and then though they dreamed of a feast, they will be hungry, then the Mouth will confess, the eyes weep, the cheeks blush, the hands smite on the thigh, the heart bleed and break.
The story of Pharaoh is too long to rehearse, and that of Nebuchadnezzar, Dan. 4 Oh how did God stoop their stout hearts and bring them on their knees!
The story of Pharaoh is too long to rehearse, and that of Nebuchadnezzar, Dan. 4 O how did God stoop their stout hearts and bring them on their knees!
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if the righteous be scarcely saved, or with difficulty, where shall the sinners and ungodly appear? 1 Pet. 4.18. See how they run away, and would fain hide themselves, Revel. 6.15. &c. 5 In the day of Eternity, (that long, everlasting day) then when they are in hell, they will will confess the sinfulne•s of sin;
if the righteous be scarcely saved, or with difficulty, where shall the Sinners and ungodly appear? 1 Pet. 4.18. See how they run away, and would fain hide themselves, Revel. 6.15. etc. 5 In the day of Eternity, (that long, everlasting day) then when they Are in hell, they will will confess the sinfulne•s of since;
the place of torment will extort the consession of sin, as it d•d from Dives, Luke 16. Where's the rus•ling of Silk and Sattin now? where are the dainty bit•, the generous wines,
the place of torment will extort the Confessi of since, as it d•d from Dives, Lycia 16. Where's the rus•ling of Silk and Satin now? where Are the dainty bit•, the generous wines,
But ah, how are things alter'd since sin came into the world! The Angels he hath charged with folly, Job. 4.18. The Heavens are not clean in his sight, Job 15.15. Man in his best (now) estate is altogether vanity, Psa. 39.5.
But ah, how Are things altered since since Come into the world! The Angels he hath charged with folly, Job. 4.18. The Heavens Are not clean in his sighed, Job 15.15. Man in his best (now) estate is altogether vanity, Psa. 39.5.
I did once serve man freely, but now from fear, Gen. 9.2. I did nothing of my self, may every creature (that is under his power) say to man, to make me liable to bondage, but being thy goods and chattels, I suffer a part of the penalty of thy Treason; if thou hadst not sinned. I had not suffer'd;
I did once serve man freely, but now from Fear, Gen. 9.2. I did nothing of my self, may every creature (that is under his power) say to man, to make me liable to bondage, but being thy goods and chattels, I suffer a part of the penalty of thy Treason; if thou Hadst not sinned. I had not suffered;
as you may read at large, Psa. 14.8. Rev. 5.13. Never did any creature, but the fallen Angels and man, transgress the Law, or disobey the word of their Creator;
as you may read At large, Psa. 14.8. Rev. 5.13. Never did any creature, but the fallen Angels and man, transgress the Law, or disobey the word of their Creator;
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He giveth to the Beast his food, and to the young Ravens which cry; this cry is made to God, for Joh 38.41. who provideth for the Ravens his food, when his young ones cry unto God;
He gives to the Beast his food, and to the young Ravens which cry; this cry is made to God, for John 38.41. who Provideth for the Ravens his food, when his young ones cry unto God;
(Oh man then remember thy Creator in the daies of thy youth.) All the creatures do the like, Psa. 104.27, 28. they all wait upon thee, that thou mayst give them their meat in due season;
(O man then Remember thy Creator in the days of thy youth.) All the creatures do the like, Psa. 104.27, 28. they all wait upon thee, that thou Mayest give them their meat in due season;
they are a weary on't, they groan under it, and wilt not thou cry out, Oh wretch that I am, who shall deliver me from this bondage of corruption, and this body of death!
they Are a weary oned, they groan under it, and wilt not thou cry out, O wretch that I am, who shall deliver me from this bondage of corruption, and this body of death!
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The earth, which drinketh in the rain which cometh oft upon it, bringeth forth herbs meet for them by whom it is drest, Hebr. 6.7. with Is. 53.10. The Oxe knows his owner, and the Ass his Masters crib, Is. 1. The Flock feeds the shepherd, &c. 1 Cor. 9.7.
The earth, which Drinketh in the rain which comes oft upon it, brings forth herbs meet for them by whom it is dressed, Hebrew 6.7. with Is. 53.10. The Ox knows his owner, and the Ass his Masters crib, Is. 1. The Flock feeds the shepherd, etc. 1 Cor. 9.7.
if thou be disobedient, thine Oxe and thine Ass will upbraid thee, and God himself appeals to heaven and earth against thee, Deut. 32.1. Is. 1.2. 2 The creatures, as they teach many duties, so they convince of many sins; they are in both respects Schoolmasters to man:
if thou be disobedient, thine Ox and thine Ass will upbraid thee, and God himself appeals to heaven and earth against thee, Deuteronomy 32.1. Is. 1.2. 2 The creatures, as they teach many duties, so they convince of many Sins; they Are in both respects Schoolmasters to man:
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and a garment; the cloaths that cover our nakedness tell us, that sin dispoiled us of better robes, viz. our Innocency, the dust tells us we must to dust, having sinned;
and a garment; the clothes that cover our nakedness tell us, that since despoiled us of better robes, viz. our Innocency, the dust tells us we must to dust, having sinned;
as the use, so the vanity and disappointments, and thence vexations we meet with, in and from the creatures, do all witness against sin. Particularly,
as the use, so the vanity and disappointments, and thence vexations we meet with, in and from the creatures, do all witness against since. Particularly,
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quaelibet herba Deum. The very notion of a creature supposeth a God, and we may more reasonably conclude, that there is nothing then that there is no God;
Quaelibet herba God. The very notion of a creature Supposeth a God, and we may more reasonably conclude, that there is nothing then that there is no God;
their being made, argues a first cause, and who is that but God? 'Tis so clear, saith the Apostle, from the Creation, viz. the Eternal Godhead, that they are left without excuse, Rom. 2.20. Rain from heaven, &c. is Gods witness of his being, and being good, as the Apostle infallibly concludes, Acts 14. 15.-18.
their being made, argues a First cause, and who is that but God? It's so clear, Says the Apostle, from the Creation, viz. the Eternal Godhead, that they Are left without excuse, Rom. 2.20. Rain from heaven, etc. is God's witness of his being, and being good, as the Apostle infallibly concludes, Acts 14. 15.-18.
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Creation and Providence (which is Creation upheld and continued) are witnesses for God! so that I may say with Job, Ch. 12.7, 8, 9 Ask now the beasts,
Creation and Providence (which is Creation upheld and continued) Are Witnesses for God! so that I may say with Job, Christ 12.7, 8, 9 Ask now the beasts,
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or speak to the earth, and it shall teach thee, and the Fishes of the Sea shall declare unto thee, what? that the hand of the Lord hath wrought all these;
or speak to the earth, and it shall teach thee, and the Fish of the Sea shall declare unto thee, what? that the hand of the Lord hath wrought all these;
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if there be any being, there is a God, saith the Creation. 2 The creatures witness against disingenuity and ingratitude, against non-acknowledgments of beholdingness to God;
if there be any being, there is a God, Says the Creation. 2 The creatures witness against disingenuity and ingratitude, against non-acknowledgments of beholdingness to God;
yea the dullest among the creatures witness against this, Is. 1.3. God upbraids the ingratitude and rebellion of Israel, with the gratitudes and services that the Oxe and the Ass pay their owners:
yea the dullest among the creatures witness against this, Is. 1.3. God upbraids the ingratitude and rebellion of Israel, with the gratitudes and services that the Ox and the Ass pay their owners:
The rivers of waters return continually to pay their acknowledgments to the Fountain-general, the Sea, Eccl. 1.7. These waters upbraid them that make none but ill returns to God, and say in effect, what Moses did in words, O foolish people and unwise, do ye thus requite the Lord, evil for good!
The Rivers of waters return continually to pay their acknowledgments to the Fountain-general, the Sea, Ecclesiastes 1.7. These waters upbraid them that make none but ill returns to God, and say in Effect, what Moses did in words, Oh foolish people and unwise, do you thus requite the Lord, evil for good!
and Solomon turns the Sluggard to the Ant to learn, Prov. 6. 6.-11. 'Tis not only go to the Infidel, for he that provides not for his family is worse then an Infidel;
and Solomon turns the Sluggard to the Ant to Learn, Curae 6. 6.-11. It's not only go to the Infidel, for he that provides not for his family is Worse then an Infidel;
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4 Against ignorance, and its sinfulness, against mans non-observance of times and •easons, and the judgments of God, Jer. 8. •, 9. The Stork in the heaven knoweth her •ppointed time;
4 Against ignorance, and its sinfulness, against men nonobservance of times and •easons, and the Judgments of God, Jer. 8. •, 9. The Stork in the heaven Knoweth her •ppointed time;
the Turtle, the Crane, and be Swallow, observe the time of their coming, but my people (wise though they thingk hemselves to be) do not know the judgment •f the Lord;
the Turtle, the Crane, and be Swallow, observe the time of their coming, but my people (wise though they thingk hemselves to be) do not know the judgement •f the Lord;
nor that 'tis the day of their visitat. -••, as 'tis in Luke 12.56. and 19.42. 5 They witness against oppression and covetousness, as exceeding sinful;
nor that it's the day of their visitat. ••, as it's in Lycia 12.56. and 19.42. 5 They witness against oppression and covetousness, as exceeding sinful;
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the stone shall cry out of the wall, and beam out of the timber shall answer it, Hab. 2.11, 12. But what do these strange kind of speakers and witnesses say? this, woe to him, and woe to him, &c. Some mens Lands,
the stone shall cry out of the wall, and beam out of the timber shall answer it, Hab. 2.11, 12. But what do these strange kind of Speakers and Witnesses say? this, woe to him, and woe to him, etc. some men's Lands,
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and the furrows of their fields cry against them, as Job 31.38. possibly the poor labouring man that plow'd and reapt hath not yet his wages, as James 5.4. the gold and the silver also, yea the canker and rust thereof;
and the furrows of their fields cry against them, as Job 31.38. possibly the poor labouring man that plowed and reaped hath not yet his wages, as James 5.4. the gold and the silver also, yea the canker and rust thereof;
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when he was hastening after an evil covetousness, 2 Pet. 2.15, 16. 6 They will and do witness against the sinfulness of resusing the tenders of the Gospel, and the offers of grace;
when he was hastening After an evil covetousness, 2 Pet. 2.15, 16. 6 They will and do witness against the sinfulness of refusing the tenders of the Gospel, and the offers of grace;
now again•• these do the stones of the street, and the d•• of the Apostles feet bear witness, Luke 1• 40. Luke 9.5. and 10.10, 11. Indeed the• is not a sin but the Creation in whole, and 〈 ◊ 〉 the several parts doth bear witness agains• the very dullest and worst-natured creatu• have exceeded man, the Oxe and Ass;
now again•• these do the stones of the street, and the d•• of the Apostles feet bear witness, Lycia 1• 40. Lycia 9.5. and 10.10, 11. Indeed the• is not a since but the Creation in Whole, and 〈 ◊ 〉 the several parts does bear witness agains• the very dullest and worst-natured creatu• have exceeded man, the Ox and Ass;
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the Sun, Moon and Stays have been warriours, and fought in their courses against sin; the beasts of the field and sowls of the air have done the like;
the Sun, Moon and Stays have been warriors, and fought in their courses against since; the beasts of the field and Souls of the air have done the like;
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1 By withdrawing their influences, Deut 28.23. the heaven shall be brass, and the earth iron, that shall not rain nor drop dew, this shall not bring forth fruit. See Hos. 2.18.22. 2 By acting contrary to their ordinary course and nature;
1 By withdrawing their influences, Deuteronomy 28.23. the heaven shall be brass, and the earth iron, that shall not rain nor drop due, this shall not bring forth fruit. See Hos. 2.18.22. 2 By acting contrary to their ordinary course and nature;
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and both these were witnesses against the sin of persecuting Gods Israel: This do the creatures continue to do upon occasions to this day, they are always bearing witness,
and both these were Witnesses against the since of persecuting God's Israel: This do the creatures continue to do upon occasions to this day, they Are always bearing witness,
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but this Law, which (like a good Magistrate) is an incouragement to them that do well, is a terrour to evil doers, saith the Apostle, Rom. 7.9. when the commandment came (and shew'd me sin as in a Perspective-glass) sin revived, it got the victory over me, was too strong for me (for the Law strengthened it against me, 1 Cor. 15.56.) and I died;
but this Law, which (like a good Magistrate) is an encouragement to them that do well, is a terror to evil doers, Says the Apostle, Rom. 7.9. when the Commandment Come (and showed me since as in a Perspective-glass) since revived, it god the victory over me, was too strong for me (for the Law strengthened it against me, 1 Cor. 15.56.) and I died;
It hath such a malignity, such an enmity in it, that it will not be subject to the Law of God, Rom. 8.7. it strives to break this bond in sunder, and to cast this cord far from it;
It hath such a malignity, such an enmity in it, that it will not be Subject to the Law of God, Rom. 8.7. it strives to break this bound in sunder, and to cast this cord Far from it;
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sin grows angry, and swells like a river pent up, and stopt in its course. Thus the Apostle speaks of it, Rom. 7.8. Sin taking occasion by the Commandment, wrought in me all manner of concupiscence:
since grows angry, and Swells like a river penned up, and stopped in its course. Thus the Apostle speaks of it, Rom. 7.8. since taking occasion by the Commandment, wrought in me all manner of concupiscence:
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2 The sinfulness of sin appears by the Commandment thus, that it takes occasion by the Commandment to deceive us, as the Apostle saith it did him, Rom. 7.11. just as the devil took occasion from the Commandment to deceive our first parents;
2 The sinfulness of since appears by the Commandment thus, that it Takes occasion by the Commandment to deceive us, as the Apostle Says it did him, Rom. 7.11. just as the Devil took occasion from the Commandment to deceive our First Parents;
and put Queries, hath God said? Gen. 3. and 2 Cor. 11.3. You need not fear, there's no such danger, there is another meaning in this command, &c. such are the sly and cunning tricks that Satan and sin put on us, to harden us by deceit, Hebr. 3.13. 3 Sin appears exceeding sinful by the Commandment, in that it makes use of it to slay and kill us;
and put Queries, hath God said? Gen. 3. and 2 Cor. 11.3. You need not Fear, there's no such danger, there is Another meaning in this command, etc. such Are the sly and cunning tricks that Satan and since put on us, to harden us by deceit, Hebrew 3.13. 3 since appears exceeding sinful by the Commandment, in that it makes use of it to slay and kill us;
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Man no sooner sinned, but he became mortal, dead in Law; and by living in sin, men become spiritually dead in sin, Eph. 2.1, 2. and (if grace prevent not) will die in sin,
Man no sooner sinned, but he became Mortal, dead in Law; and by living in since, men become spiritually dead in since, Ephesians 2.1, 2. and (if grace prevent not) will die in since,
But by this we see the sinfulness of sin, that it makes use of the Law, which was ordain'd to life, to condemn and pass sentence of death upon sinful men;
But by this we see the sinfulness of since, that it makes use of the Law, which was ordained to life, to condemn and pass sentence of death upon sinful men;
that which was made to be our strength against sin, is become the strength of sin, 1 Cor. 15.56. Death were weak without its sting, which is sin, and sin were weak without its strength, which is the Law:
that which was made to be our strength against since, is become the strength of since, 1 Cor. 15.56. Death were weak without its sting, which is since, and since were weak without its strength, which is the Law:
there is no compounding with the Law, nor compensating a sin by doing a duty, Rom. 2 25. What profiteth Circumcision? it profiteth if thou keep the Law,
there is no compounding with the Law, nor compensating a since by doing a duty, Rom. 2 25. What profiteth Circumcision? it profiteth if thou keep the Law,
whosoever shall keep the whole, and yet offend in but one point, he is guilty of all (for the nature of all sin is in any and every one sin ) if a man sin once,
whosoever shall keep the Whole, and yet offend in but one point, he is guilty of all (for the nature of all since is in any and every one since) if a man since once,
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for the Law is but the one will of God in divers particulars, either of which transgressed is against the will of God, which runs through all (as a silken string through a great many pearls, which if it be cut or broken but in one place, the whole is broken) and where ever there is but one transgression, the Law pronounceth the curse, Gal. 3.10.
for the Law is but the one will of God in diverse particulars, either of which transgressed is against the will of God, which runs through all (as a silken string through a great many Pearls, which if it be Cut or broken but in one place, the Whole is broken) and where ever there is but one Transgression, the Law pronounceth the curse, Gal. 3.10.
the Law cannot give life (though 'twere made to that end) Gal. 3.21, 22. If there had been a law given, which could have given life, righteousness had been by the law;
the Law cannot give life (though 'twere made to that end) Gal. 3.21, 22. If there had been a law given, which could have given life, righteousness had been by the law;
for, saith the Apostle, I had not known sin but by the law, viz. new promulged and written, I did not know it by the law in my heart, for that let me alone;
for, Says the Apostle, I had not known since but by the law, viz. new promulged and written, I did not know it by the law in my heart, for that let me alone;
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so that the law was added to revive the sight and sense of sin, that men might see what an ugly thing sin is, infinitely worse then men are generally aware of, till the commandment come.
so that the law was added to revive the sighed and sense of since, that men might see what an ugly thing since is, infinitely Worse then men Are generally aware of, till the Commandment come.
The law entred that sin might abound, Rom. 5.20. not that men might sin more, but see their sin more, that men might take a full measure of sin in all the dimensions of it, in its heighth, depth, breadth and length;
The law entered that since might abound, Rom. 5.20. not that men might sin more, but see their since more, that men might take a full measure of since in all the dimensions of it, in its height, depth, breadth and length;
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like a severe Schoolmaster, for this (not to exclude others) is, as I conceive, much the meaning of this Text, viz. that the law kept us in awe and bondage, by its severity, until Christ came:
like a severe Schoolmaster, for this (not to exclude Others) is, as I conceive, much the meaning of this Text, viz. that the law kept us in awe and bondage, by its severity, until christ Come:
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the very children are all subject to bondage through fear of death, Hebr. 2.14, 15. This also argues the sinfulness of sin, that it made the law such a dread and terrour to us (as it is to all) till Christ come, who is the end of the law for righteousness, Rom. 10.4.
the very children Are all Subject to bondage through Fear of death, Hebrew 2.14, 15. This also argues the sinfulness of since, that it made the law such a dread and terror to us (as it is to all) till christ come, who is the end of the law for righteousness, Rom. 10.4.
and so takes off the Schoolmasters terribleness, by taking us into the university of an higher and better state, viz. that of believing in him for righteousness, by which we come to have a spirit not of fear,
and so Takes off the Schoolmasters terribleness, by taking us into the University of an higher and better state, viz. that of believing in him for righteousness, by which we come to have a Spirit not of Fear,
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but of power, of love, and of a sound mind, as S. Paul speaks, 2 Tim. 1.7. 5 The law silenceth man from making any complaint, how great soever the judgment of God be upon him:
but of power, of love, and of a found mind, as S. Paul speaks, 2 Tim. 1.7. 5 The law silenceth man from making any complaint, how great soever the judgement of God be upon him:
If living man complain, he hath this answer presently, and in short, 'tis for his sin, Lam. 3.39. There's no room for one that hath finned to complain when he is judged:
If living man complain, he hath this answer presently, and in short, it's for his since, Lam. 3.39. There's no room for one that hath finned to complain when he is judged:
or that, any, or all judgment, man under the law (the sentence and condemnation of the law) hath no cause to complain, he must be silent for and because he hath sinned.
or that, any, or all judgement, man under the law (the sentence and condemnation of the law) hath not cause to complain, he must be silent for and Because he hath sinned.
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6 That the Gospel also bears witness, yea, and is the greatest and clearest testimony that's born against sin: Though sinners find favour from the Gospel, yet sin finds none:
6 That the Gospel also bears witness, yea, and is the greatest and Clearest testimony that's born against since: Though Sinners find favour from the Gospel, yet since finds none:
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The design of Christ was indeed to save sinners, 1 Tim. 1.15. but to destroy sin, Rom. 8.3. 1 Joh. 3.5. with 8. he came to save his people from their sins;
The Design of christ was indeed to save Sinners, 1 Tim. 1.15. but to destroy since, Rom. 8.3. 1 John 3.5. with 8. he Come to save his people from their Sins;
And this is the blessing with which he blesseth us, to turn us every one away from every one of our iniquities, Acts 3.26. so that whoever names and calls upon the Name of the Lord (i.e. makes profession of being a Christian ) is thereby obliged to depart from iniquity, 2 Tim. 2.19.
And this is the blessing with which he Blesses us, to turn us every one away from every one of our iniquities, Acts 3.26. so that whoever names and calls upon the Name of the Lord (i.e. makes profession of being a Christian) is thereby obliged to depart from iniquity, 2 Tim. 2.19.
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The sum of Gospel Doctrine (preacht by Christ himself, and confirmed to us by them that heard him) was and is, repentance and faith, Mark 1.15. and under these the Apostle compriseth the whole counsel of God, Acts 20.21. with 27. both these doctrines speak aloud against sin, as exceeding sinful:
The sum of Gospel Doctrine (preached by christ himself, and confirmed to us by them that herd him) was and is, Repentance and faith, Mark 1.15. and under these the Apostle compriseth the Whole counsel of God, Acts 20.21. with 27. both these doctrines speak aloud against since, as exceeding sinful:
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and none but the God of all grace, rich in mercy, can remit and forgive? And which forgiveness argues him to be a God of great love, rich in mercy, &c. or else sin could not be forgiven, it being easier to heal diseases, &c. then to forgive sins,
and none but the God of all grace, rich in mercy, can remit and forgive? And which forgiveness argues him to be a God of great love, rich in mercy, etc. or Else since could not be forgiven, it being Easier to heal diseases, etc. then to forgive Sins,
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according to what Moses said in prayer, let the power of my Lord be great to pardon, &c. Numb. 14. 17.-20. Repentance takes in many things, its made up of sorrow and shame, confession and reformation, all and every of which speak sins sinfulness:
according to what Moses said in prayer, let the power of my Lord be great to pardon, etc. Numb. 14. 17.-20. Repentance Takes in many things, its made up of sorrow and shame, Confessi and Reformation, all and every of which speak Sins sinfulness:
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and be punished with everlasting destruction from the presence of the Lord, 2 Thes. 1.8, 9. And how can they escape ( i. e. there's no possibility of escaping) this great damnation, that neglect the great salvation, Hebr. 2.3.
and be punished with everlasting destruction from the presence of the Lord, 2 Thebes 1.8, 9. And how can they escape (i. e. there's no possibility of escaping) this great damnation, that neglect the great salvation, Hebrew 2.3.
and against all sin) teaching us to deny ungodliness, and worldly lusts (not one excepted) and to live soberly (as to our selves) righteously (as to others) and godlily (to God) in this present world, i e. all the daies of our life;
and against all since) teaching us to deny ungodliness, and worldly Lustiest (not one excepted) and to live soberly (as to our selves) righteously (as to Others) and godlily (to God) in this present world, i e. all the days of our life;
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and its design is, that man be no longer an old, but a new creature, Eph. 4. 17.-25. 2 Cor. 5.17. 'Tis against all sin, and for all righteousness and holiness;
and its Design is, that man be no longer an old, but a new creature, Ephesians 4. 17.-25. 2 Cor. 5.17. It's against all since, and for all righteousness and holiness;
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More particularly 1 The Doctrinal part Of the Gospel is against sin. 2 The Mandatory part Of the Gospel is against sin. 3 The Promising part Of the Gospel is against sin. 4 The Menacing part Of the Gospel is against sin. 5 The Exemplary part Of the Gospel is against sin. 6 The •••rimental part Of the Gospel is against sin.
More particularly 1 The Doctrinal part Of the Gospel is against since. 2 The Mandatory part Of the Gospel is against since. 3 The Promising part Of the Gospel is against since. 4 The Menacing part Of the Gospel is against since. 5 The Exemplary part Of the Gospel is against since. 6 The •••rimental part Of the Gospel is against since.
Shall we sin, either because grace doth, or that grace may abound, God forbid! and when men would do evil that good might come of it, he speaks like a Son of Thunder, and tells them, their damnation is just, Rom. 3.8.
Shall we sin, either Because grace does, or that grace may abound, God forbid! and when men would do evil that good might come of it, he speaks like a Son of Thunder, and tells them, their damnation is just, Rom. 3.8.
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and S. Jude writes an Epistle purposely against them, that turn the grace of God into wanconness, (perverting the end of grace) calling them ungodly men,
and S. U^de writes an Epistle purposely against them, that turn the grace of God into wanconness, (perverting the end of grace) calling them ungodly men,
God hath dignified his people, and given them titles of honor (such a• 〈 ◊ 〉 when them of Caesars and Emperours are but 〈 … 〉) behold it (as a matter of wonder) 〈 … 〉 of love the Father hath 〈 … 〉, that we should be called 〈 … 〉 God! 1 Joh. 3.1.
God hath dignified his people, and given them titles of honour (such a• 〈 ◊ 〉 when them of Caesars and emperors Are but 〈 … 〉) behold it (as a matter of wonder) 〈 … 〉 of love the Father hath 〈 … 〉, that we should be called 〈 … 〉 God! 1 John 3.1.
Oh therefore abstain from fleshly lusts, therefore shew forth the virtues (and by them the praises) of him who hath called you out of your marvellous darkness, into his marvellous light.
O Therefore abstain from fleshly Lustiest, Therefore show forth the Virtues (and by them the praises) of him who hath called you out of your marvellous darkness, into his marvellous Light.
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and keep his Commandments, as the wi•e man teacheth, Eccl. 12.13, 14. and the Apostle speaking of the day of judgment, says, knowin• the terror of the Lord we perswade men, 2 Cor. 5.11. viz. not to sin, but to live in righteousness and holiness.
and keep his commandments, as the wi•e man Teaches, Ecclesiastes 12.13, 14. and the Apostle speaking of the day of judgement, Says, knowin• the terror of the Lord we persuade men, 2 Cor. 5.11. viz. not to since, but to live in righteousness and holiness.
but to grow in grace, as S. Peter concludes, 2 Pet. 3. 1•.17.18. all the Doctrine of the Bible, from the beginning of Genesis to the end of the Revelations, is a continual preaching and witnessing against sin.
but to grow in grace, as S. Peter concludes, 2 Pet. 3. 1•.17.18. all the Doctrine of the bible, from the beginning of Genesis to the end of the Revelations, is a continual preaching and witnessing against since.
Yea, God condescends so far, as to entreat men to be reconciled, that they may be happy, 2 Cor 5.20. and what doth this speak, but that sin is both displeasing to God, and destructive to man, that it is sinful sin.
Yea, God condescends so Far, as to entreat men to be reconciled, that they may be happy, 2 Cor 5.20. and what does this speak, but that since is both displeasing to God, and destructive to man, that it is sinful since.
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God hath given to us exceeding great (Gr. the greatest ) and precious promises, that by these we might escape the pollutions of the world through lust,
God hath given to us exceeding great (Great the greatest) and precious promises, that by these we might escape the pollutions of the world through lust,
and be made partakers of a Divine Nature, 2 Pet. 1.4. and that having these promises, we should cleanse our selves from all filthiness of flesh and spirit, to perfect holiness in the fear of God, 2 Cor. 7.1. Promises of good are against the evil of sin.
and be made partakers of a Divine Nature, 2 Pet. 1.4. and that having these promises, we should cleanse our selves from all filthiness of Flesh and Spirit, to perfect holiness in the Fear of God, 2 Cor. 7.1. Promises of good Are against the evil of since.
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'tis not only the Law, but the Gospel also that threatens sinners, and with no less then damnation, Mark 16.16. and when any have sinned, God threatens the execution of threatnings if they do not repent, as Rev. 2.5.16.22. Ch. 3.3.19. This also witnesseth against sin.
it's not only the Law, but the Gospel also that threatens Sinners, and with no less then damnation, Mark 16.16. and when any have sinned, God threatens the execution of threatenings if they do not Repent, as Rev. 2.5.16.22. Christ 3.3.19. This also Witnesseth against since.
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the examples of the wicked as Sea-marks to shew us what to avoid; the good examples are, that we may not sin by omission of good, Heb. 12.1. the bad, that we may not sin by commission of evil, 1 Cor. 10. 6.-11. Abrahams faith, Moses 's meekness, Jobs patience, &c. they are examples for us to follow, that we should tread in their steps.
the Examples of the wicked as Sea-marks to show us what to avoid; the good Examples Are, that we may not sin by omission of good, Hebrew 12.1. the bade, that we may not sin by commission of evil, 1 Cor. 10. 6.-11. Abrahams faith, Moses is meekness, Jobs patience, etc. they Are Examples for us to follow, that we should tread in their steps.
Ananias and Saphira 's lying, Judas his covetousness and Apostasie, &c. are written for our example, that we might hear and fear, and not do so wickedly.
Ananias and Sapphira is lying, Judas his covetousness and Apostasy, etc. Are written for our Exampl, that we might hear and Fear, and not do so wickedly.
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Hath God been so and so good, and are ye so foolish to requite the Lord evil for his goodness, which should have lead unto repentance? Deut. 32.6. God was angry with Solomon because he departed from the Lord God of Israel, who had appear'd to him twice, 1 Kings 11.9.
Hath God been so and so good, and Are you so foolish to requite the Lord evil for his Goodness, which should have led unto Repentance? Deuteronomy 32.6. God was angry with Solomon Because he departed from the Lord God of Israel, who had appeared to him twice, 1 Kings 11.9.
we should draw inferences as Ezra did, Ch. 9.13, 14. After all that is come upon us for our evil deeds, seeing thou hast punisht us less then our iniquity deserves,
we should draw inferences as Ezra did, Christ 9.13, 14. After all that is come upon us for our evil Deeds, seeing thou hast punished us less then our iniquity deserves,
what then? what ••e is there to be made of it? shall we again break thy Commandments? Oh no! wouldst thou not be angry with us, till thou hadst consumed us? Oh yes! we could expect no other:
what then? what ••e is there to be made of it? shall we again break thy commandments? O no! Wouldst thou not be angry with us, till thou Hadst consumed us? O yes! we could expect no other:
'Tis sad and dangerous sinning after experiences, Heb. 6.4, 5, 6. Its impossible (very difficult, at least morally impossible) for those that have been enlightned,
It's sad and dangerous sinning After experiences, Hebrew 6.4, 5, 6. Its impossible (very difficult, At least morally impossible) for those that have been enlightened,
7 There is but one witness more, that I shall produce against sin, and that is sin it self; I shall evince that sin proclaims its own sinfulness. 1 By its names, which it cannot disown. 2 By the Arts, which it owneth and useth to disguize it self.
7 There is but one witness more, that I shall produce against since, and that is since it self; I shall evince that since proclaims its own sinfulness. 1 By its names, which it cannot disown. 2 By the Arts, which it owneth and uses to disguise it self.
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and by way of eminence) the NONLATINALPHABET, the evil, and the wicked one, 1 Joh. 2.13. Ch. 3.12. as if there were none evil, or at least so evil as he:
and by Way of eminence) the, the evil, and the wicked one, 1 John 2.13. Christ 3.12. as if there were none evil, or At least so evil as he:
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and they that do imitate him in his work, are his children as much as if they were begotten of him, Joh. 8.44. ye are of your father the devil, and (his works his lusts ye will do;
and they that do imitate him in his work, Are his children as much as if they were begotten of him, John 8.44. you Are of your father the Devil, and (his works his Lustiest you will do;
he is the Abaddon and Apollyon, the murderer to this day, Rev. 9.11. he is ('tis true) a lyar, deceiver, a tempter, but he doth all these as subserving his name as a King (for so he is called, Rev. 9.11.) his reigning sin, which is a destroyer or murderer, 1 Pet. 5.8.
he is the Abaddon and Apollyon, the murderer to this day, Rev. 9.11. he is (it's true) a liar, deceiver, a tempter, but he does all these as subserving his name as a King (for so he is called, Rev. 9.11.) his reigning since, which is a destroyer or murderer, 1 Pet. 5.8.
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Judas was a devil, Joh 6.70. Sin made Angels devils, and it makes men devils, Traytors (as Judas was) to their Lord and Master, Rev. 2.10. 'tis said, the devil shall cast some of you into prison;
Judas was a Devil, John 6.70. since made Angels Devils, and it makes men Devils, Traitors (as Judas was) to their Lord and Master, Rev. 2.10. it's said, the Devil shall cast Some of you into prison;
1 Murther, especially soul-murther, of which Antichrist the devils Son is hugely guilty, in making merchandize of souls, Rev. 18.13. and lying Prophets that hunt souls, Ezek. 13.18, 19, 20. that devoure and destroy souls, Ezek. 22.25.27. The devil was a murtherer from the beginning, Joh. 8.44. and they that murther are (as Cain was) of the devil, 1 Joh. 3.12. the rise of murther is from anger and hatred, who so hateth his brother is a murtherer, 1 Joh. 3.15. therefore, saith the Apostle:
1 Murder, especially Soul-murder, of which Antichrist the Devils Son is hugely guilty, in making merchandise of Souls, Rev. 18.13. and lying prophets that hunt Souls, Ezekiel 13.18, 19, 20. that devour and destroy Souls, Ezekiel 22.25.27. The Devil was a murderer from the beginning, John 8.44. and they that murder Are (as Cain was) of the Devil, 1 John 3.12. the rise of murder is from anger and hatred, who so hates his brother is a murderer, 1 John 3.15. Therefore, Says the Apostle:
but devillish, James 3.14, 15. So that originally the devils sin, and his condemnation, was from pride, 1 Tim. 3.6. Pride made him discontented, envious, angry, and a murtherer;
but devilish, James 3.14, 15. So that originally the Devils since, and his condemnation, was from pride, 1 Tim. 3.6. Pride made him discontented, envious, angry, and a murderer;
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and so it did Cain his eldest Son, as a murtherer: The proud spirit lusteth to envy, James 4. 5.-7. and when S. Peter teacheth us how to resist the devil, he tells us, it must be by submission and humility, 1 Pet. 5. 5.-8. 2 The second sin that calls the devil father (and denominates them that do it to be his children) is lying, Joh. 8.44. the devil is a lyar, and the Father of lies.
and so it did Cain his eldest Son, as a murderer: The proud Spirit Lusteth to envy, James 4. 5.-7. and when S. Peter Teaches us how to resist the Devil, he tells us, it must be by submission and humility, 1 Pet. 5. 5.-8. 2 The second since that calls the Devil father (and denominates them that do it to be his children) is lying, John 8.44. the Devil is a liar, and the Father of lies.
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When Ananias told a lye, saith the Apostle, Satan filled his heart, Acts 5.3. and they that do lye, are of the Synagogue of Satan, members and Sons of the Synagogue of Satan, Rev. 2.9. with 3.9. and God says of his children, that they will not lye, Is. 63.8. They that love and make lyes, are without among dogs and devils, Rev. 22.15. they are without the gates of the City of God; and Rev. 21.8. they have their portion with the devil in the Lake of Fire.
When Ananias told a lie, Says the Apostle, Satan filled his heart, Acts 5.3. and they that do lie, Are of the Synagogue of Satan, members and Sons of the Synagogue of Satan, Rev. 2.9. with 3.9. and God Says of his children, that they will not lie, Is. 63.8. They that love and make lies, Are without among Dogs and Devils, Rev. 22.15. they Are without the gates of the city of God; and Rev. 21.8. they have their portion with the Devil in the Lake of Fire.
or false quoting of Scripture, 2 Pet. 3.16. as the devil did, Mat. 4.6. or by transforming themselves into Angels of light (as the devil doth 2 Cor. 11.14.
or false quoting of Scripture, 2 Pet. 3.16. as the Devil did, Mathew 4.6. or by transforming themselves into Angels of Light (as the Devil does 2 Cor. 11.14.
or whither it be done by false and pretended miracles, after the manner of Satan, 2 Thes. 2.9, 10. 4 They that tempt men to sin come under the devils denomination, and do his work, who is the tempter, Ma. 4.1 & 1 Thes. 3.15. he tempts all men to one or other sin;
or whither it be done by false and pretended Miracles, After the manner of Satan, 2 Thebes 2.9, 10. 4 They that tempt men to sin come under the Devils denomination, and do his work, who is the tempter, Ma. 4.1 & 1 Thebes 3.15. he tempts all men to one or other since;
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the devil had a hand in Cains murthering his brother, 1 Joh. 3.12. in Judas 's treason, Lu. 22.2. in Ananias 's lye, Act. 5.3. in Davids numbring the people, 1 Chro. 21.1. in Peters denying his Master, Luk. 22.31, 32. he tempted to the first sin, and hath tempted all men to sin (and to all sin) ever since:
the Devil had a hand in Cains murdering his brother, 1 John 3.12. in Judas is treason, Lu. 22.2. in Ananias is lie, Act. 5.3. in Davids numbering the people, 1 Chro 21.1. in Peter's denying his Master, Luk. 22.31, 32. he tempted to the First since, and hath tempted all men to since (and to all since) ever since:
as he did Job and Joshuah, so he doth others very often without cause: they that do so, their tongues are set on fire of hell, Jam. 3.6. make-bates, slanderers, calumniators are called by the devils name, Diaboli, of which we read in three places of S. Pauls Epistles, 1 Tim. 3.11. 2 Tim. 3.3. Tit. 2.3. to carry slanders is the work of the devil.
as he did Job and Joshua, so he does Others very often without cause: they that do so, their tongues Are Set on fire of hell, Jam. 3.6. Makebates, slanderers, calumniators Are called by the Devils name, Diaboli, of which we read in three places of S. Paul's Epistles, 1 Tim. 3.11. 2 Tim. 3.3. Tit. 2.3. to carry slanders is the work of the Devil.
6 Another sin, which is the work of the devil, and which makes them that do it like the devil, is bindring persons from believing and closing with the truth of the Gospel, which may be done several ways: As,
6 another since, which is the work of the Devil, and which makes them that do it like the Devil, is bindring Persons from believing and closing with the truth of the Gospel, which may be done several ways: As,
1 By keeping them in ignorance, and blinding of them, 2 Cor. 4.4. either by stealing and taking away the word, Mat. 13.4. with 19. or by hindring and keeping off means from them, 1 Thes. 2.18.
1 By keeping them in ignorance, and blinding of them, 2 Cor. 4.4. either by stealing and taking away the word, Mathew 13.4. with 19. or by hindering and keeping off means from them, 1 Thebes 2.18.
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or make false representations of the ways of God, are of the devil. 7. Apostacy is a Devil-like sin, John 8.44. The Devil abode not in the truth, but left his first love, life, and estate, 2 Pet. 2.4. with Jude 6. Hence Judas is called Devil, Joh. 6.70. and Apostates are said to turn aside after Satan, 1 Tim. 5.15. as Converts are turned from Satan to God;
or make false representations of the ways of God, Are of the Devil. 7. Apostasy is a Devil-like since, John 8.44. The devil Abided not in the truth, but left his First love, life, and estate, 2 Pet. 2.4. with U^de 6. Hence Judas is called devil, John 6.70. and Apostates Are said to turn aside After Satan, 1 Tim. 5.15. as Converts Are turned from Satan to God;
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8. To name no more but this, Persecuting the righteous for righteousness sake is the Devils work, 1 Joh. 3.12. Math. 23.15. and they that do it, are of and called Devils.
8. To name no more but this, Persecuting the righteous for righteousness sake is the Devils work, 1 John 3.12. Math. 23.15. and they that do it, Are of and called Devils.
Some he oppresseth, some he possesseth; and where he is dispossest, he there turns Persecutor, Rev. 2.10. The Devil shall cast some of you into prison;
some he Oppresses, Some he Possesses; and where he is dispossessed, he there turns Persecutor, Rev. 2.10. The devil shall cast Some of you into prison;
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I speak not of the first sins of either, but of their sins from the time that God discover'd his pleasure concerning the disposal of Devils and Men. (1) The Devil hath some kind of gratification in tempting men ('tis a kind of victory being a revenge) but men do wrong and torment themselves. (2) The Devils are past hope,
I speak not of the First Sins of either, but of their Sins from the time that God discovered his pleasure Concerning the disposal of Devils and Men. (1) The devil hath Some kind of gratification in tempting men (it's a kind of victory being a revenge) but men do wrong and torment themselves. (2) The Devils Are passed hope,
and grown desperate, being rejected of God, 2 Pet. 2.4. for Christ Jesus took not them on him, Heb. 2.16. they are hardned against God as punishing them;
and grown desperate, being rejected of God, 2 Pet. 2.4. for christ jesus took not them on him, Hebrew 2.16. they Are hardened against God as punishing them;
1. That Sin is a filthy, i. e. a loathsom thing, will be clear, if we do consider a little that to which sin is resembled and likened, as to the most offensive and loathsom diseases;
1. That since is a filthy, i. e. a loathsome thing, will be clear, if we do Consider a little that to which since is resembled and likened, as to the most offensive and loathsome diseases;
'tis likened to the blood wherein infants are born, which is loathsom, as Ezek. 16.5, 6. Its likened to Mire and Dung, to the very excrements that lye in Ditches and Common shores, wherein Sows and Swine do wallow,
it's likened to the blood wherein Infants Are born, which is loathsome, as Ezekiel 16.5, 6. Its likened to Mire and Dung, to the very excrements that lie in Ditches and Common shores, wherein Sovus and Swine do wallow,
to the Putrifaction of graves and sepulchres, Math. 23.27, 28. which is stinking, as Martha said of Lazarus, when he had been some days dead, Joh. 11.39: 'tis likened to Poyson, Rom. 3.13.
to the Putrefaction of graves and sepulchres, Math. 23.27, 28. which is stinking, as Martha said of Lazarus, when he had been Some days dead, John 11.39: it's likened to Poison, Rom. 3.13.
yet sin is more loathsom then they all, if we consider, that nothing but the fountain open'd for Judah and Jerusalem to wash in, nothing but the blood of Jesus can cleanse from this filthiness:
yet since is more loathsome then they all, if we Consider, that nothing but the fountain opened for Judah and Jerusalem to wash in, nothing but the blood of jesus can cleanse from this filthiness:
but sin reacheth and seizeth on soul and spirit, and defiles the man, Math. 15.19, 20. This is the Canker, the Rottenness, the Plague, the Poyson of the Soul;
but since reaches and seizes on soul and Spirit, and defiles the man, Math. 15.19, 20. This is the Canker, the Rottenness, the Plague, the Poison of the Soul;
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how filthy must our sin be? The Apostle St. Paul counted his righteousness which was of the Law to be but dung, Phil. 3. what did he reckon his injuriousness, persecution,
how filthy must our since be? The Apostle Saint Paul counted his righteousness which was of the Law to be but dung, Philip 3. what did he reckon his injuriousness, persecution,
or People, where it hath not been known, from the rising of the Sun to the going down thereof, all Climats, hot and cold, all Quarters of the world, Americans, Africans, Asians, and Europeans have all been infected;
or People, where it hath not been known, from the rising of the Sun to the going down thereof, all Climates, hight and cold, all Quarters of the world, Americans, African's, Asians, and Europeans have all been infected;
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the wise, the learned, as well as foolish and illiterate, Rom. 3.9, 10. who is there that hath lived and sinned not, our Saviour excepted? and if any man say he hath not sinned, he sins in saying so.
the wise, the learned, as well as foolish and illiterate, Rom. 3.9, 10. who is there that hath lived and sinned not, our Saviour excepted? and if any man say he hath not sinned, he Sins in saying so.
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By one man sin came into the world, but since, not one man but every man hath sinned, all have sinned, and come short of the glory of God, Rom. 3.23. and death came upon all, in as much as all had sinned, Rom. 5.12.
By one man since Come into the world, but since, not one man but every man hath sinned, all have sinned, and come short of the glory of God, Rom. 3.23. and death Come upon all, in as much as all had sinned, Rom. 5.12.
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every whit of every man is infected, it hath made flesh and spirit filthy, 2 Cor. 7.1. from the crown of •he head to the sole of the foot, there's no sound part in him all (as I instanced above) all his members are servants to sin;
every whit of every man is infected, it hath made Flesh and Spirit filthy, 2 Cor. 7.1. from the crown of •he head to the sole of the foot, there's no found part in him all (as I instanced above) all his members Are Servants to since;
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and 'tis no better within, Gen. 6.5. his heart is evil, the thoughts of his heart are evil, the imaginations of the thoughts of his heart are evil, the very thoughts of his thoughts are evil, every creature of the heart is evil.
and it's no better within, Gen. 6.5. his heart is evil, the thoughts of his heart Are evil, the Imaginations of the thoughts of his heart Are evil, the very thoughts of his thoughts Are evil, every creature of the heart is evil.
that the Heart is desperately wicked and deceitful beyond any knowledge but Gods, the Prophet assures us from God himself, Jer. 17.9. the mind and Conscience is defiled, Tit. 1.15, 16. The Will is become perverse and stubborn, worse then so, 'tis wilful and mad, set upon sin and hell, Eccle. 8.11. The Affections (concupiscible) are inordinate, the Passions (irascible) are unruly, that man's more head-strong then the horse that rusheth into the battel:
that the Heart is desperately wicked and deceitful beyond any knowledge but God's, the Prophet assures us from God himself, Jer. 17.9. the mind and Conscience is defiled, Tit. 1.15, 16. The Will is become perverse and stubborn, Worse then so, it's wilful and mad, Set upon since and hell, Eccle. 8.11. The Affections (concupiscible) Are inordinate, the Passion (irascible) Are unruly, that Man's more headstrong then the horse that Rushes into the battle:
It hath made some men so restless, that they cannot sleep, unless (or until) they have done mischief, Prov. 4.16. To go on yet further, Sin spreads its infections to the defiling of mans duties and holy things;
It hath made Some men so restless, that they cannot sleep, unless (or until) they have done mischief, Curae 4.16. To go on yet further, since spreads its infections to the defiling of men duties and holy things;
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it defiles his natural and civil actions, the plowing of the wicked is sin, Prov. 21.4. Man should d• all (from the highest to the lowest duty) to the glory of God;
it defiles his natural and civil actions, the plowing of the wicked is since, Curae 21.4. Man should d• all (from the highest to the lowest duty) to the glory of God;
but, Alas, what doth man do that is not ill done, and to the dishonour of God Sin infects mens prayers, the prayers of the wicked are an abomination to the Lord, Prov. 28.9. yea, though offer'd up with incense to persume them, Isa. 1.13. Under the Law Aaron was to bear the iniquity of the holy things, Exod. 28.38. Israel brought God many a present, but sin (like a dead flye in a box of oyntment) spoiled all, Isa. 1.11.16. Yet again,
but, Alas, what does man do that is not ill done, and to the dishonour of God since infects men's Prayers, the Prayers of the wicked Are an abomination to the Lord, Curae 28.9. yea, though offered up with incense to presume them, Isaiah 1.13. Under the Law Aaron was to bear the iniquity of the holy things, Exod 28.38. Israel brought God many a present, but since (like a dead fly in a box of ointment) spoiled all, Isaiah 1.11.16. Yet again,
as in the fulness of his sufficiency he is in straits, so in the fulness of his comforts he is in sorrow, in the midst (the very heart) of laughter, his heart is sad:
as in the fullness of his sufficiency he is in straits, so in the fullness of his comforts he is in sorrow, in the midst (the very heart) of laughter, his heart is sad:
neither the length nor the comfort of his life is in the abundance of these things, Luke 12.15. and which is yet worse, sin hath not only made things vain and vexatious, but a snare and temptation to man;
neither the length nor the Comfort of his life is in the abundance of these things, Lycia 12.15. and which is yet Worse, since hath not only made things vain and vexatious, but a snare and temptation to man;
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what are honours, pleasures, and riches, but snares to the children of men? Prov. 30.8, 9. This we have said in brief as to the universality of sins infection, how it hath spread it self all over. 2. Let us consider how suddenly it infects, and withal doth increase and multiply:
what Are honours, pleasures, and riches, but snares to the children of men? Curae 30.8, 9. This we have said in brief as to the universality of Sins infection, how it hath spread it self all over. 2. Let us Consider how suddenly it infects, and withal does increase and multiply:
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The water that at first seem'd little and shallow, swell'd more and more, from the ankles to the knees, from the knees to the loyns, thence to the head, till it grows to so great a River, as cannot be passed over;
The water that At First seemed little and shallow, swelled more and more, from the ankles to the knees, from the knees to the loins, thence to the head, till it grows to so great a River, as cannot be passed over;
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when lust hath conceiv'd, it hastens to bring forth, and when it hath brought forth, it brings it up till it come to its full stature, James 1.14, 15. 'tis at first but a Lust, an appetite, inclination,
when lust hath conceived, it hastens to bring forth, and when it hath brought forth, it brings it up till it come to its full stature, James 1.14, 15. it's At First but a Lust, an appetite, inclination,
and there's an Embryo; this grows in the womb, and when 'tis brought forth, 'tis a sin; and this being finished or perfected, it proves deadly. So James 3.5, 6. the tongue is a little member,
and there's an Embryo; this grows in the womb, and when it's brought forth, it's a since; and this being finished or perfected, it Proves deadly. So James 3.5, 6. the tongue is a little member,
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a little Leaven leaveneth the whole lump, and sometimes one sin begets many more sins, not only of the same kind, but others also. Josh. 7.11. God had forbidden them to take the accursed thing;
a little Leaven leaveneth the Whole lump, and sometime one since begets many more Sins, not only of the same kind, but Others also. Josh. 7.11. God had forbidden them to take the accursed thing;
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There is one Chapter that gives us two sad Instances of this thing, Gen. 34. Dinah, out of curiosity, will needs make a visit to the Daughters of the Land;
There is one Chapter that gives us two sad Instances of this thing, Gen. 34. Dinah, out of curiosity, will needs make a visit to the Daughters of the Land;
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The report whereof coming to Jacobs sons, they were griev'd, being griev'd, they were wroth, being wroth, they meditate revenge, meditating revenge, they spake deceitfully, having deceiv'd, they slew,
The report whereof coming to Jacobs Sons, they were grieved, being grieved, they were wroth, being wroth, they meditate revenge, meditating revenge, they spoke deceitfully, having deceived, they slew,
how soon had the world got the name of ungodly world, or world of ungodly? 2 Pet. 2.5. and after the flood, how soon was the world overspread with sin from seven or eight persons? one root of bitterness defiles many, Heb. 12.15.
how soon had the world god the name of ungodly world, or world of ungodly? 2 Pet. 2.5. and After the flood, how soon was the world overspread with since from seven or eight Persons? one root of bitterness defiles many, Hebrew 12.15.
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Mens ill examples are very pestilential and pernicious, a little Leaven leaveneth the whole lump, as our Country Proverb hath it, one scabbed sheep infects a whole flock.
Mens ill Examples Are very pestilential and pernicious, a little Leaven leaveneth the Whole lump, as our Country Proverb hath it, one scabbed sheep infects a Whole flock.
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and as if there had not been sin enough, some set up projects and trades of new sins, being inventors of evil things, Rom. 1.30. Oh how diffusive and catching is this infection, for others will quickly be in these new-invented fashions of sin and sinning! Yet again,
and as if there had not been since enough, Some Set up projects and trades of new Sins, being inventors of evil things, Rom. 1.30. O how diffusive and catching is this infection, for Others will quickly be in these new-invented fashions of since and sinning! Yet again,
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and cleanse us of it) 'tis very hard to be cured, because 'tis within us, and dwelleth in us, Rom. 7.17.20. an ulcer in the flesh is more easily cured then one in the lungs;
and cleanse us of it) it's very hard to be cured, Because it's within us, and dwells in us, Rom. 7.17.20. an ulcer in the Flesh is more Easily cured then one in the lungs;
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When God sent fire and brimstone ( Hell, as an Ancient calls it) from Heaven on that Center of sin, Sodom, &c. yet sin got out with Lot and his daughters.
When God sent fire and brimstone (Hell, as an Ancient calls it) from Heaven on that Centre of since, Sodom, etc. yet since god out with Lot and his daughters.
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yet sin will cleave to their affection, and it makes them cry out as burthen'd with St. Paul, Wretch that I am, who shall deliver me from this body of death!
yet since will cleave to their affection, and it makes them cry out as burdened with Saint Paul, Wretch that I am, who shall deliver me from this body of death!
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if sin were not an ugly thing, would it wear a vizard? or if it had not evil designs, would it walk disguised and change its name? truth is not ashamed of its name or nakedness, it can walk openly and boldly;
if since were not an ugly thing, would it wear a vizard? or if it had not evil designs, would it walk disguised and change its name? truth is not ashamed of its name or nakedness, it can walk openly and boldly;
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whether in City or Country, the Tricks of Cheaters and Juglers, the Ambuscadoes of Thieves, the Pretensions of false Friends, the several Methods of false Teachers,
whither in city or Country, the Tricks of Cheaters and Jugglers, the Ambuscades of Thieves, the Pretensions of false Friends, the several Methods of false Teachers,
Beside, when the Serpents head is in, 'tis hard keeping out the whole body; one makes way for another, 'tis almost impossible to sin once and but once.
Beside, when the Serpents head is in, it's hard keeping out the Whole body; one makes Way for Another, it's almost impossible to sin once and but once.
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that cannot be a little sin which is against a great God, and deserves so great a punishment as death, for the wages of sin (of every single sin) is death, Rom. 6.23. I but saith sin, (5) 'tis in secret, none will see it;
that cannot be a little since which is against a great God, and deserves so great a punishment as death, for the wages of since (of every single since) is death, Rom. 6.23. I but Says since, (5) it's in secret, none will see it;
but who would be a burnt child to dread the fir•• 'tis bad making such costly experiments as may cost us the loss of our souls, 'tis dangerous medling with that which is an appearance,
but who would be a burned child to dread the fir•• it's bad making such costly experiments as may cost us the loss of our Souls, it's dangerous meddling with that which is an appearance,
Did not our first Parents sind it so, and do not we? the Apostle appeals, Rom. 6.21. the precious substance promised, ends in a pernicious shadow, and the spoils we get by sin do but spoil us.
Did not our First Parents sind it so, and do not we? the Apostle appeals, Rom. 6.21. the precious substance promised, ends in a pernicious shadow, and the spoils we get by since do but spoil us.
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Sins performances are contrary to its promises: it promiseth gold, and 〈 ◊ 〉 dross: If any man have a mind to true mise••es, let him take sins falle promiset.
Sins performances Are contrary to its promises: it promises gold, and 〈 ◊ 〉 dross: If any man have a mind to true mise••es, let him take Sins fall promiset.
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to this say, it may be 'tis so much the worse, and not to be punished may be the worst punishment, Isa. 1.5. Hos. 4.14 17. but what will it cost if God do awaken me? if not that, what will it cost when God shall damn me? But then saith sin (11) 'tis but thine infirmity, thou canst not help it:
to this say, it may be it's so much the Worse, and not to be punished may be the worst punishment, Isaiah 1.5. Hos. 4.14 17. but what will it cost if God do awaken me? if not that, what will it cost when God shall damn me? But then Says since (11) it's but thine infirmity, thou Canst not help it:
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beside, to plead for infirmities, is more then an infirmity, and that which is but an infirmity to day, may become a disease to morrow, if not prevented;
beside, to plead for infirmities, is more then an infirmity, and that which is but an infirmity to day, may become a disease to morrow, if not prevented;
if there be no sin, or no difference between good and evil, to what purpose are these different words used by sin to prove that there is no difference? to say 'tis only in imagination and not real, is to deny that there is any such thing as sense and conscience, which every man ownes,
if there be no since, or no difference between good and evil, to what purpose Are these different words used by since to prove that there is no difference? to say it's only in imagination and not real, is to deny that there is any such thing as sense and conscience, which every man owns,
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and yet these are real, and not the differences of our fancy only. That all things come alike to all, is not always true, there are contrary Instances;
and yet these Are real, and not the differences of our fancy only. That all things come alike to all, is not always true, there Are contrary Instances;
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for the flood that drowned the old World, and the fire that fell from Heaven on Sodom; the Judgments which God executes in the Earth continually (of which before) do all witness that God is displeased with, and the avenger of sin:
for the flood that drowned the old World, and the fire that fell from Heaven on Sodom; the Judgments which God executes in the Earth continually (of which before) do all witness that God is displeased with, and the avenger of since:
and its deeds were not evil, why doth it avoid the light? Why (like a false Coyner) doth it put the King of Heavens stamp on its base metal? Why doth Jacob call himself Esau, and counterfeit his Brother,
and its Deeds were not evil, why does it avoid the Light? Why (like a false Coyner) does it put the King of Heavens stamp on its base metal? Why does Jacob call himself Esau, and counterfeit his Brother,
Having shewn what sin is, wherein its sinfulness consuts, and proved it by many witnesses (even it self being one ) before I come to the fourth thing, viz. the application and improvement of this Doctrine;
Having shown what since is, wherein its sinfulness consuts, and proved it by many Witnesses (even it self being one) before I come to the fourth thing, viz. the application and improvement of this Doctrine;
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These four Evils that I have named are terrible indeed, and from all which every one is ready to say, Good Lord deliver us; yet none of these are, all of these are not so bad as sin,
These four Evils that I have nam Are terrible indeed, and from all which every one is ready to say, Good Lord deliver us; yet none of these Are, all of these Are not so bad as since,
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any sin is worse then any suffering, one sin then 〈 ◊ 〉 suffering, the least sin then the greatest suffering What (you will say) is it worse then to be whipt, to be burnt, to be sawn asunder, &c yes, by a great deal,
any since is Worse then any suffering, one since then 〈 ◊ 〉 suffering, the least since then the greatest suffering What (you will say) is it Worse then to be whipped, to be burned, to be sawn asunder, etc. yes, by a great deal,
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yet because truth are seldom well improved till they be believed and are seldom believed till they are well proved, I shall therefore make this out more fully, That sin is worse then suffering,
yet Because truth Are seldom well improved till they be believed and Are seldom believed till they Are well proved, I shall Therefore make this out more Fully, That since is Worse then suffering,
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there are some lucida intervalla, Sun-shines in Winter. One may say, 'twas good that I was afflicted, Psal. 119.71. 'tis good to bear the yoke in ones youth, Lam. 3.23. but one can never say, 'twas good that I sinned, no, though 'twere but in my youth, Eccl. 11.9. & 12.1.
there Are Some lucida intervalla, Sunshines in Winter. One may say, 'twas good that I was afflicted, Psalm 119.71. it's good to bear the yoke in ones youth, Lam. 3.23. but one can never say, 'twas good that I sinned, no, though 'twere but in my youth, Ecclesiastes 11.9. & 12.1.
and the proper sense and reading is, Thanks be to God, though ye were the servants of sin (in time past) yet (now) ye have obeyed the form of Doctrine which was delivered to you,
and the proper sense and reading is, Thanks be to God, though you were the Servants of since (in time passed) yet (now) you have obeyed the from of Doctrine which was Delivered to you,
for that which is evil, and can be no other (and so is sin) cannot be the object of our volition and choice, 'tis contra-natural. If men did not call evil good,
for that which is evil, and can be no other (and so is since) cannot be the Object of our volition and choice, it's contranatural. If men did not call evil good,
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nor so much as demur, deliberate, or take time to consider, whether they should suffer or sin, twas past dispute with them, brave and noble Souls that they were.
nor so much as demur, deliberate, or take time to Consider, whither they should suffer or since, it passed dispute with them, brave and noble Souls that they were.
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and he preser'd suffering, not only before sinning, but before honours, riches, and pleasures, accounting the worst of Christ (Reproaches) better then the best of the world.
and he presered suffering, not only before sinning, but before honours, riches, and pleasures, accounting the worst of christ (Reproaches) better then the best of the world.
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There is one Instance more which is more then all the rest, and that is of our blessed Saviour, who had the greatest offer made him that ever was made,
There is one Instance more which is more then all the rest, and that is of our blessed Saviour, who had the greatest offer made him that ever was made,
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yet he scorn'd and abhorred to sin, Math 4. yea, he endured the Cross, and despised the shame, Heb. 12.1. — 4. he met the Cross, shame, and pain, and as an addition, the contradiction of sinners;
yet he scorned and abhorred to since, Math 4. yea, he endured the Cross, and despised the shame, Hebrew 12.1. — 4. he met the Cross, shame, and pain, and as an addition, the contradiction of Sinners;
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And when St. Peter would have him decline suffering, he calls him Satan, and said as to him, Get behind me, Satan: reaching us this, That 'tis better to suffer then to sin.
And when Saint Peter would have him decline suffering, he calls him Satan, and said as to him, Get behind me, Satan: reaching us this, That it's better to suffer then to since.
when you fa•l into divers temptations, that is, tribulations, as Saint Paul speaks Rom. 5.3. they were temptations for tryal of faith, and the tryal thereof is the furnace of affliction, Isa. 48.10. with 1 Pet. 1.6.7.
when you fa•l into diverse temptations, that is, tribulations, as Saint Paul speaks Rom. 5.3. they were temptations for trial of faith, and the trial thereof is the furnace of affliction, Isaiah 48.10. with 1 Pet. 1.6.7.
Now if any glory in their sin, and pride themselves in that as a glory, they glory in their shame, Phil. 3.19. yea, if we do but fall into sin, 'tis matter of grief and shame:
Now if any glory in their since, and pride themselves in that as a glory, they glory in their shame, Philip 3.19. yea, if we do but fallen into since, it's matter of grief and shame:
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though he were afflicted by the Devil, who moved God against him to destroy him without a cause, Job 2 3. upon which an ingenious and eloquent person speaks thus:
though he were afflicted by the devil, who moved God against him to destroy him without a cause, Job 2 3. upon which an ingenious and eloquent person speaks thus:
what may that man be accounted, whose graces he vouchsafeth to proclaim? God then (we see) takes pleasure in and laughs at the tryal of such his Champions and Heroes:
what may that man be accounted, whose graces he vouchsafeth to proclaim? God then (we see) Takes pleasure in and laughs At the trial of such his Champions and Heroes:
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and worthy to entertain the eyes of God, it was that of a good man generously contending with ill fortune (as they used to phrase) afflictions and sufferings.
and worthy to entertain the eyes of God, it was that of a good man generously contending with ill fortune (as they used to phrase) afflictions and sufferings.
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and then laugh at our calamity? Prov. 1.26, 27. 3. There are many blessed incouragements given us to suffering, none to sin, but all manner of discouragements against sinning:
and then laugh At our calamity? Curae 1.26, 27. 3. There Are many blessed encouragements given us to suffering, none to since, but all manner of discouragements against sinning:
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all incouragement and no discouragement to suffering; all discouragement and no incouragement to sin. As, when we suffer for God, God suffers with us;
all encouragement and no discouragement to suffering; all discouragement and no encouragement to since. As, when we suffer for God, God suffers with us;
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In all their (his peoples) afflictions he was afflicted, he sympathized with them, Isa. 63.9. Heb. 4.15. but when he speaks of sin, 'tis Saul, Saul, why persecutest thou me? Sauls sin persecuted Christ Jesus, Acts 9.4.
In all their (his peoples) afflictions he was afflicted, he sympathized with them, Isaiah 63.9. Hebrew 4.15. but when he speaks of since, it's Saul, Saul, why Persecutest thou me? Saul's since persecuted christ jesus, Acts 9.4.
and loaded him with sins as with sheaves, Amos 2.13. Again, when we suffer for God, he hath promised to help and assist us with counsel and comfort, with succour and support;
and loaded him with Sins as with sheaves, Amos 2.13. Again, when we suffer for God, he hath promised to help and assist us with counsel and Comfort, with succour and support;
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now which is better, to have God with and for, or against us? if God be for us, it matters not who be against us, Rom. 8.31. but if God be against us, and depart from us, all is Ichabad, 1 Sam. 4.21, 22. Job 34.29.
now which is better, to have God with and for, or against us? if God be for us, it matters not who be against us, Rom. 8.31. but if God be against us, and depart from us, all is Ichabad, 1 Sam. 4.21, 22. Job 34.29.
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they that adde sin to sin, feed it, give it nourishment, and new life, and strength, its adding fuel to the fire, which sufferings are to quench and put out. Psal. 119.71. 'Twas good for •e that I was afflicted, why? because before I was afflicted I went astray;
they that add since to since, feed it, give it nourishment, and new life, and strength, its adding fuel to the fire, which sufferings Are to quench and put out. Psalm 119.71. 'Twas good for •e that I was afflicted, why? Because before I was afflicted I went astray;
affliction is better then going astray: the fruit is the taking away of sin, Isa. 27.9. yea, to make us partakers of his Holiness, Heb. 12.10. which is the end of the greatest promises, 2 Pet 1.4. 2 Cor. 7.1.
affliction is better then going astray: the fruit is the taking away of since, Isaiah 27.9. yea, to make us partakers of his Holiness, Hebrew 12.10. which is the end of the greatest promises, 2 Pet 1.4. 2 Cor. 7.1.
Is not this better then sin, did that ever do such kindnesses for us? A as, its mercies are cruclties, its courtesies are injuries, its kindnesses are killing (NONLATINALPHABET, Sic notus Ʋlysses? ) it never did (nor meant) us any good,
Is not this better then since, did that ever do such Kindnesses for us? A as, its Mercies Are cruclties, its courtesies Are injuries, its Kindnesses Are killing (, Sic notus Ʋlysses?) it never did (nor meant) us any good,
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5. Sufferings tend to make us perfect, but sin makes us more and more imperfect. The second Adam was perfected by suffering, Heb. 2.10. •u the first Adam was made imperfect by sinning;
5. Sufferings tend to make us perfect, but since makes us more and more imperfect. The second Adam was perfected by suffering, Hebrew 2.10. •u the First Adam was made imperfect by sinning;
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and thus it fares with both their seeds and children as it did with them, a sinner and without strength, Rom. 5.6. a sinner and without God, without Christ, without hope, &c Eph. 2.12.
and thus it fares with both their seeds and children as it did with them, a sinner and without strength, Rom. 5.6. a sinner and without God, without christ, without hope, etc. Ephesians 2.12.
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But a sufferer after a while 〈 ◊ 〉 be perfected by the same God of all grace, who hath called him into eternal glory by Christ Jesus (a•d after his example) 1 Pet. 5.10. but the more a sinner, the more imperfect, and fitter for Hell.
But a sufferer After a while 〈 ◊ 〉 be perfected by the same God of all grace, who hath called him into Eternal glory by christ jesus (a•d After his Exampl) 1 Pet. 5.10. but the more a sinner, the more imperfect, and fitter for Hell.
but sin (which is exceeding sinful) works an exceeding weight of wrath and torment, Rom. 2.5. It heaps heap upon heap, load upon load, to make up a treasury of wrath:
but since (which is exceeding sinful) works an exceeding weight of wrath and torment, Rom. 2.5. It heaps heap upon heap, load upon load, to make up a treasury of wrath:
I, but it may be said, if we suffer not unto death, 'tis no great suffering, skin for skin and all a man hath will he give for his life, but to dye is dreadful;
I, but it may be said, if we suffer not unto death, it's no great suffering, skin for skin and all a man hath will he give for his life, but to die is dreadful;
so sin is worse then death, we had better undergo this, then do that, better submit to death, then commit sin, as I hinted before from Mat. 10.28. But let us compare them.
so since is Worse then death, we had better undergo this, then do that, better submit to death, then commit since, as I hinted before from Mathew 10.28. But let us compare them.
and 'tis not only an evil in apprehension, but 'tis really so to humane Nature, for 'tis called an enemy, 1 Cor. 15.26. 'Tis true, death is a friend to grace;
and it's not only an evil in apprehension, but it's really so to humane Nature, for it's called an enemy, 1 Cor. 15.26. It's true, death is a friend to grace;
Death separates not from the love of God, that sin doth, Rom. 8.38, 39. Isa. 59.2. 2. Death is terrifying, 'tis (NONLATINALPHABET) the King of Terrors, Job 18.14. 'tis a grim Sir, a very sowre and tetrical thing:
Death separates not from the love of God, that since does, Rom. 8.38, 39. Isaiah 59.2. 2. Death is terrifying, it's () the King of Terrors, Job 18.14. it's a grim Sir, a very sour and tetrical thing:
but all the terror that is in death, sin puts there, 'tis the sting of death, 1 Cor. 13.56. without which, though it kill, it cannot curse, nor hurt any man:
but all the terror that is in death, since puts there, it's the sting of death, 1 Cor. 13.56. without which, though it kill, it cannot curse, nor hurt any man:
when the sting is taken away by the death of Christ, there's no danger nor cause of fear, Heb 2.14, 15. and the Apostle looking on the Prince of Peace, was not afraid of the King of Terrors,
when the sting is taken away by the death of christ, there's no danger nor cause of Fear, Hebrew 2.14, 15. and the Apostle looking on the Prince of Peace, was not afraid of the King of Terrors,
but could challenge and upbraid it, 1 Cor. 15 55 3. Death is killing, but sin much more; death deprives of natural and temporal, but sin deprives of spiritual and eternal life;
but could challenge and upbraid it, 1 Cor. 15 55 3. Death is killing, but sin much more; death deprives of natural and temporal, but since deprives of spiritual and Eternal life;
4. Death is corrupting, it brings the body to corruption, and makes it so loathsom, that we say of our dearest relations (as Abraham of Sarah when she was dead) bury her out of my sight;
4. Death is corrupting, it brings the body to corruption, and makes it so loathsome, that we say of our dearest relations (as Abraham of Sarah when she was dead) bury her out of my sighed;
death makes every man say to the worm, thou art my mother, and to corruption and putrefaction, thou art my sister, Job 17.14 But sin corrupts us more then death (for he that dyed without sin, saw no corruption) it defiles us,
death makes every man say to the worm, thou art my mother, and to corruption and putrefaction, thou art my sister, Job 17.14 But since corrupts us more then death (for he that died without since, saw no corruption) it defiles us,
and makes us a stink in the nostrils of God and men, Gen. 34.30. the old man and its lusts are corrupt and do corrupt us, Eph. 4.22. They corrupt our souls, and that which corrupts souls (the principal man of the man) is much worse then that which corrupts the body only;
and makes us a stink in the nostrils of God and men, Gen. 34.30. the old man and its Lustiest Are corrupt and do corrupt us, Ephesians 4.22. They corrupt our Souls, and that which corrupts Souls (the principal man of the man) is much Worse then that which corrupts the body only;
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And they of whom the world was not worthy, being too good to live long, chose rather to dye then sin, Heb. 11. and many a good man (like S. Paul ) desires to dye,
And they of whom the world was not worthy, being too good to live long, chosen rather to die then since, Hebrew 11. and many a good man (like S. Paul) Desires to die,
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Sin can do that without the Devil, which the Devil cannot do without sin, and that is, undo men. God and the Devil are not so contrary as God and Sin;
since can do that without the devil, which the devil cannot do without since, and that is, undo men. God and the devil Are not so contrary as God and since;
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but sin never was nor can be of God, he is neither Author of, nor Tempter to it, James 1.13. Sin made the Devil what he is (as a Devil) the Devil was not made so of God:
but since never was nor can be of God, he is neither Author of, nor Tempter to it, James 1.13. since made the devil what he is (as a devil) the devil was not made so of God:
A mans own lusts are more and worse tempters then the Devil, and the Scripture speaks as if a man were not tempted (nor indeed is effectually) till his lust do it, James 1.14.
A men own Lustiest Are more and Worse tempters then the devil, and the Scripture speaks as if a man were not tempted (nor indeed is effectually) till his lust do it, James 1.14.
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and many times takes possession of men, and handles them most unmercifully, and will much more torment men in Hell (as I have shewn above) but all this while the Devil is without the spirit of a man;
and many times Takes possession of men, and handles them most unmercifully, and will much more torment men in Hell (as I have shown above) but all this while the devil is without the Spirit of a man;
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'tis that which makes sinners cry out of the unhabitableness of devouring sire, and everlasting burnings, which are no terrour to righteous and upright souls, as 'tis, Isa. 33.14.15. 'Tis sin that makes Hell to be Hell;
it's that which makes Sinners cry out of the unhabitableness of devouring sire, and everlasting burnings, which Are no terror to righteous and upright Souls, as it's, Isaiah 33.14.15. It's since that makes Hell to be Hell;
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now as sin made Hell, so the more sin, the more Hell, as Tyre and Sidon feel beyond Sodom and Gomorrah. If there were no Hell but such as Cain and Judas felt within them, 'twere yet a great one;
now as since made Hell, so the more since, the more Hell, as Tyre and Sidon feel beyond Sodom and Gomorrah. If there were no Hell but such as Cain and Judas felt within them, 'twere yet a great one;
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and the man, a new Man, created, &c. Eph. 4. and 'twas Davids prayer, create in•••e a clean heart, Psal. 51. Sin is an evil past the skill and power of all the Creation to cure and cleanse.
and the man, a new Man, created, etc. Ephesians 4. and 'twas Davids prayer, create in•••e a clean heart, Psalm 51. since is an evil passed the skill and power of all the Creation to cure and cleanse.
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for they live but as reserved to fill up their measure brimful, and to undergo the more of Hell, to grow rich in wrath, having treasured it up against that day.
for they live but as reserved to fill up their measure brimful, and to undergo the more of Hell, to grow rich in wrath, having treasured it up against that day.
so 'tis the saddest of judgments to be given up (as 'tis three times in one place, Rom. 1.) to their lusts, to an hardned heart, a seared conscience, a reprobate mind;
so it's the Saddest of Judgments to be given up (as it's three times in one place, Rom. 1.) to their Lustiest, to an hardened heart, a seared conscience, a Reprobate mind;
and they shall not see nor understand, lest they should be converted, Isa. 6.9, 10. a dreadful place, which is six times quoted in the New Testament,
and they shall not see nor understand, lest they should be converted, Isaiah 6.9, 10. a dreadful place, which is six times quoted in the New Testament,
hatred is not known by judgments, the evil of suffering, but 'tis known by the evil of sin which is before us, Eccl. 9 1, 2. 'tis for this that the merciful God saith, he that made them will not have mercy on them,
hatred is not known by Judgments, the evil of suffering, but it's known by the evil of since which is before us, Ecclesiastes 9 1, 2. it's for this that the merciful God Says, he that made them will not have mercy on them,
nor shew them any favour, Isa. 27 11. and as a Learned person expresseth it, This is the highest that can be spoken of the venom of sin, that in a sort,
nor show them any favour, Isaiah 27 11. and as a Learned person Expresses it, This is the highest that can be spoken of the venom of since, that in a sort,
5. It proves Sin the worst and greatest of Evils, that Christ is the best and greatest of Saviours, and his Salvation the best and greatest Salvation:
5. It Proves since the worst and greatest of Evils, that christ is the best and greatest of Saviors, and his Salvation the best and greatest Salvation:
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but being delivered out of the North, was a greater Salvation, Jer. 23.8. but Salvation from Sin is the greatest Salvation, and therefore Sin the worst and greatest of Evils.
but being Delivered out of the North, was a greater Salvation, Jer. 23.8. but Salvation from since is the greatest Salvation, and Therefore since the worst and greatest of Evils.
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1. That the patience of God with, and the long-suffering of God towards sinners, is wonderful; if sin be so exceeding sinful, i. e. contrary to and displeasing to God,
1. That the patience of God with, and the long-suffering of God towards Sinners, is wondered; if since be so exceeding sinful, i. e. contrary to and displeasing to God,
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That God should intreat Sinners his enemies to be reconciled, 2 Cor. 5.20. that God should stand at a Sinners door and knock, Rev. 3 20. that God should wait on Sinners to be gracious to them, Isa. 30.18. is not after the manner of men, but of God;
That God should entreat Sinners his enemies to be reconciled, 2 Cor. 5.20. that God should stand At a Sinners door and knock, Rev. 3 20. that God should wait on Sinners to be gracious to them, Isaiah 30.18. is not After the manner of men, but of God;
and not of wrath, but visit us in the cool of the day, was a wonder; but that after he had imparted and commended his heart-love to us in and by his Son, Rom. 5.8. and both were rejected, that he should yet continue to offer, and call, and wait, 'tis a miracle of miracles. What shall we say? 'tis God, who is (as his Name is, Exod. 34.6. Numb. 10.18. Psal. 86.15. and as he was yesterday, he is to day) the God of grace and patience, Rom. 15.5 and rich in it, Rom. 2.4. with 2 Pet. 3.9. 1 Tim. 1.13. — 16. yea, we are all living monuments and instances of his goodness and patience:
and not of wrath, but visit us in the cool of the day, was a wonder; but that After he had imparted and commended his Heart-love to us in and by his Son, Rom. 5.8. and both were rejected, that he should yet continue to offer, and call, and wait, it's a miracle of Miracles. What shall we say? it's God, who is (as his Name is, Exod 34.6. Numb. 10.18. Psalm 86.15. and as he was yesterday, he is to day) the God of grace and patience, Rom. 15.5 and rich in it, Rom. 2.4. with 2 Pet. 3.9. 1 Tim. 1.13. — 16. yea, we Are all living monuments and instances of his Goodness and patience:
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'tis of the Lords mercies that we all are not altogether and utterly consumed, yea, and that in Hell, Lam. 3.22 Sin is so sinful, so contrary, and displeasing to God, and hath made man so much Gods enemy, that 'tis a miracle he should find his enemies (any of them) and let them go well away:
it's of the lords Mercies that we all Are not altogether and utterly consumed, yea, and that in Hell, Lam. 3.22 since is so sinful, so contrary, and displeasing to God, and hath made man so much God's enemy, that it's a miracle he should find his enemies (any of them) and let them go well away:
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Oh the infiniteness of his mercy and compassions! Oh the riches of unsearchable grace! God sees it, is not ignorant, God is sensible of it, and concern'd;
O the infiniteness of his mercy and compassions! O the riches of unsearchable grace! God sees it, is not ignorant, God is sensible of it, and concerned;
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when there is none righteous, no not one (if there had been but ten, God would have spared Sodom, &c. though ten thousand sinners might be there) but when there is not a man to be found that sinneth not,
when there is none righteous, no not one (if there had been but ten, God would have spared Sodom, etc. though ten thousand Sinners might be there) but when there is not a man to be found that Sinneth not,
when young in years, they are adding iniquity to iniquity, and drawing it on with cords and ropes, committing it with both hands greedily, as if they could not sin enough;
when young in Years, they Are adding iniquity to iniquity, and drawing it on with cords and ropes, committing it with both hands greedily, as if they could not since enough;
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yea, and among the rest his sons and daughters provoke him with their sins, which go very near his heart, Deut. 32.19. and yet, behold, how miraculously patient and long-suffering God is!
yea, and among the rest his Sons and daughters provoke him with their Sins, which go very near his heart, Deuteronomy 32.19. and yet, behold, how miraculously patient and long-suffering God is!
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The cry of Cains sin went up, Gen. 4.10. the cry of Sodoms sin was great, Gen. 18.20, 21. & 19.13. the detaining of labourers wages crys, James 5.4. and indeed all oppression crys, Hah. 2.8.
The cry of Cains since went up, Gen. 4.10. the cry of Sodom's since was great, Gen. 18.20, 21. & 19.13. the detaining of labourers wages cries, James 5.4. and indeed all oppression cries, Ha. 2.8.
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men increase and heighten their sin by not repenting of it, and greaten their impenitence by despising the goodness of God which should lead them to repentance, Rom. 2. which makes them inexcusable,
men increase and heighten their since by not repenting of it, and greaten their impenitence by despising the Goodness of God which should led them to Repentance, Rom. 2. which makes them inexcusable,
James 4.17 'twere in vain to attempt it, because impossible to attain it, viz. to reckon up all the aggravating circumstances of mens sins, which make them more sins, for degree, multitude, and magnitude;
James 4.17 'twere in vain to attempt it, Because impossible to attain it, viz. to reckon up all the aggravating Circumstances of men's Sins, which make them more Sins, for degree, multitude, and magnitude;
1. If we consider the Nature of God that judgeth, he is and cannot but be just, shall not the God and Judge of all the Earth do right? Can he do, or will he do wrong? Oh no;
1. If we Consider the Nature of God that Judgeth, he is and cannot but be just, shall not the God and Judge of all the Earth do right? Can he do, or will he do wrong? O no;
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he layeth on man no more then is meet, that man might not enter into judgment with God, Job 34.23. Cain could say, his punishment was intolerable, but could not say, it was unjust;
he Layeth on man no more then is meet, that man might not enter into judgement with God, Job 34.23. Cain could say, his punishment was intolerable, but could not say, it was unjust;
Death is but sins due wages, Rom. 6.27. therefore 'tis said, their damnation is just, Rom. 3.8. and every sin hath a just recompense of reward, Heb. 2.2. guilt stops mens mouths under their suffering the judgment of God, Lam. 3.39. Rom. 3.19. Psal. 51.4. with Rom. 3.4.
Death is but Sins due wages, Rom. 6.27. Therefore it's said, their damnation is just, Rom. 3.8. and every since hath a just recompense of reward, Hebrew 2.2. guilt stops men's mouths under their suffering the judgement of God, Lam. 3.39. Rom. 3.19. Psalm 51.4. with Rom. 3.4.
Would man complain of God? what Action would he enter, what would he lay to his charge? did not God make him in the best of Creature-state? did not God tell him what was evil,
Would man complain of God? what Actium would he enter, what would he lay to his charge? did not God make him in the best of Creature-state? did not God tell him what was evil,
and the danger of sinning? what (may God say as of Israel ) what could I have done more that I have not done? so that man must say, that he hath rewarded evil to himself by doing evil,
and the danger of sinning? what (may God say as of Israel) what could I have done more that I have not done? so that man must say, that he hath rewarded evil to himself by doing evil,
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'tis Deicidium God-murther, and 'tis just with God to do by sinners what they would have unjustly done by him, viz. take away from them all good and glory, displease and destroy them, because they would him:
it's Deicidium God-murder, and it's just with God to do by Sinners what they would have unjustly done by him, viz. take away from them all good and glory, displease and destroy them, Because they would him:
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and they have thereby treasured up this wrath against the day of wrath, and revelation of the righteous judgment of God, Rom. 2.5 They that dye impenitent, continue as they dye,
and they have thereby treasured up this wrath against the day of wrath, and Revelation of the righteous judgement of God, Rom. 2.5 They that die impenitent, continue as they die,
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and so consequently do sin, and are impenitent for ever, and is it (or shall it seem) unreasonable that everlasting sinning should be everlastingly punished? 'Tis no severity in God to damn such men for ever;
and so consequently do sin, and Are impenitent for ever, and is it (or shall it seem) unreasonable that everlasting sinning should be everlastingly punished? It's no severity in God to damn such men for ever;
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yet he is pleased to pardon and forgive some sinners, and therefore I shall thirdly shew how precious a mercy forgiveness of sin is, and that 'tis a wonder that any is pardoned, The preciousness of this mercy, viz. forgiveness of sins appears in this;
yet he is pleased to pardon and forgive Some Sinners, and Therefore I shall Thirdly show how precious a mercy forgiveness of since is, and that it's a wonder that any is pardoned, The preciousness of this mercy, viz. forgiveness of Sins appears in this;
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That 'tis (1) New Covenant-mercy, the new Covenant is called a better Covenant, and its Promises, better Promises, Heb. 8.6. the old Covenant, that of works, vouchsafed no pardon;
That it's (1) New Covenant-mercy, the new Covenant is called a better Covenant, and its Promises, better Promises, Hebrew 8.6. the old Covenant, that of works, vouchsafed no pardon;
but this is the mercy of the new Covenant, viz. that of grace, Heb. 8 12. Forgiveness of sins is, (2) The fruit of the precious blood of Christ, which was shed to this end:
but this is the mercy of the new Covenant, viz. that of grace, Hebrew 8 12. Forgiveness of Sins is, (2) The fruit of the precious blood of christ, which was shed to this end:
1 Pet. 1 18. we were redeemed with no less then blood, and no worse blood then that of the Lamb and Son of God, which Redemption is called Forgiveness of sins, Eph. 1.7. Col. 1.14
1 Pet. 1 18. we were redeemed with no less then blood, and no Worse blood then that of the Lamb and Son of God, which Redemption is called Forgiveness of Sins, Ephesians 1.7. Col. 1.14
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The sense of sin makes us sick, but the sense of pardon makes us well; that we can say, as Psal. 116.7. return, my soul, unto thy rest, for the Lord hath dealt bountifully with thee:
The sense of since makes us sick, but the sense of pardon makes us well; that we can say, as Psalm 116.7. return, my soul, unto thy rest, for the Lord hath dealt bountifully with thee:
This is called speaking comfortably (or to the heart) Isa. 40.1, 2. comfort ye, comfort ye, my people, speak comfortably to Ierusalem, tell her that her warfare is accomplished, is that all? no,
This is called speaking comfortably (or to the heart) Isaiah 40.1, 2. Comfort you, Comfort you, my people, speak comfortably to Ierusalem, tell her that her warfare is accomplished, is that all? no,
but which i• more, tell her that her iniquity is pardoned. 'Tis a greater comfort to hear that our sins are pardoned, th•n that our afflictions are at an end:
but which i• more, tell her that her iniquity is pardoned. It's a greater Comfort to hear that our Sins Are pardoned, th•n that our afflictions Are At an end:
then to say, Thy sins are forgiven thee: and 'tis a declaration of his power, Mat. 9.5. and when Moses prays for pardon of Israels sin, saith he, let the power of the Lord be great. Numb. 14.17. — 19. 'tis called Riches of mercy, Eph. 2.4. and great love, and such power as by which Christ was, and we are raised from the dead, Col. 2.13. & Eph. 1.7. Oh who is a God lik• unto thee that pardonest iniquity! Micah. 7.18. This is the Mystery that Angels pry into and admire, 1 Pet. 1.12. God doth as 'twere act against his own word, Gen. 2.17. he revokes his threatning:
then to say, Thy Sins Are forgiven thee: and it's a declaration of his power, Mathew 9.5. and when Moses prays for pardon of Israel's since, Says he, let the power of the Lord be great. Numb. 14.17. — 19. it's called Riches of mercy, Ephesians 2.4. and great love, and such power as by which christ was, and we Are raised from the dead, Col. 2.13. & Ephesians 1.7. O who is a God lik• unto thee that pardonest iniquity! micah. 7.18. This is the Mystery that Angels pry into and admire, 1 Pet. 1.12. God does as 'twere act against his own word, Gen. 2.17. he revokes his threatening:
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'tis more then we could ask or think, 'tis beyond our reach, as 'tis exprest, I••. 55.7, 8, 9. Men (when sensible of sin) can hardly belleve that God will or can do it,
it's more then we could ask or think, it's beyond our reach, as it's expressed, I••. 55.7, 8, 9. Men (when sensible of since) can hardly belleve that God will or can do it,
let sin and sinners plead never so plausibly, how gainful or pleasureful sin is, yet (as 'twas said of a Roman Embassador, Romanus tamen ) 'tis a sin, i. e. 'tis against God, which is a greater reason why it should not,
let since and Sinners plead never so plausibly, how gainful or pleasureful since is, yet (as 'twas said of a Roman Ambassador, Romanus tamen) it's a since, i. e. it's against God, which is a greater reason why it should not,
as we should do good, not only because 'tis good for us, but because 'twill glorifie God, which is an higher end (and so much higher as God is above us) so we should forbear to do evil, not only because 'tis against us,
as we should do good, not only Because it's good for us, but Because it'll Glorify God, which is an higher end (and so much higher as God is above us) so we should forbear to do evil, not only Because it's against us,
if the Ravens of the Valley shall pick out the eyes of them that curse father and mother, Prov. 30.17. what's like to come on them that make nothing of cursing God himself!
if the Ravens of the Valley shall pick out the eyes of them that curse father and mother, Curae 30.17. what's like to come on them that make nothing of cursing God himself!
what could weak things do to strengthen? or dead things do to keep us alive, did not his Word do more then they? we live not by bread, but by his Word.
what could weak things do to strengthen? or dead things do to keep us alive, did not his Word do more then they? we live not by bred, but by his Word.
If God should deny us bread by day, or sleep by night, what would become of us? Oh how can we find it in our heart to sin against God! There are two great wonders;
If God should deny us bred by day, or sleep by night, what would become of us? O how can we find it in our heart to sin against God! There Are two great wonders;
if found sinners when he riseth up to judge terribly the Earth? what Sanctuary or City of refuge shall we flye to, that we may be secure? Alas! there will be no •scaping, his vengeance in that day will overtake and ruine us.
if found Sinners when he Riseth up to judge terribly the Earth? what Sanctuary or city of refuge shall we fly to, that we may be secure? Alas! there will be no •scaping, his vengeance in that day will overtake and ruin us.
Think of this, and think whether thou canst find it in thy heart to sin, or to think it a little or light thing to sin against God, such a God, whatever may be pretended for it;
Think of this, and think whither thou Canst find it in thy heart to since, or to think it a little or Light thing to since against God, such a God, whatever may be pretended for it;
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but when he humbles himself, and vouchsafeth so many kindnesses to us, 'twere a monstrous ingratitude and rebellion to sin against him, whatever profit or pleasure might come to us thereby,
but when he humbles himself, and vouchsafeth so many Kindnesses to us, 'twere a monstrous ingratitude and rebellion to sin against him, whatever profit or pleasure might come to us thereby,
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The black spot of sin sets off the beauty of Holiness (contraria juxta se posita magis elucescunt.) But having in a Discourse by it self (and which I have published in Print) I say, having already spoken thereunto, I refer you to that Sermon,
The black spot of since sets off the beauty of Holiness (contraria juxta se Posita magis elucescunt.) But having in a Discourse by it self (and which I have published in Print) I say, having already spoken thereunto, I refer you to that Sermon,
and place their chief happiness in the chiefest evil, i. e. in sin, and (as 'tis said of Doeg, and such as he, Psal. 52.3.) they love evil more then good.
and place their chief happiness in the chiefest evil, i. e. in since, and (as it's said of Doeg, and such as he, Psalm 52.3.) they love evil more then good.
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the stollen waters of sin (how sweet soever they seem to be in the mouth and to the taste) will be gall and wormwood in the belly; bitterness in the latter end.
the stolen waters of since (how sweet soever they seem to be in the Mouth and to the taste) will be Gall and wormwood in the belly; bitterness in the latter end.
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All the corruption that is in the world, came in by lust, 2 Pet. 1 4 and all lust is deceitful, Eph. 4.22. and thus the woman was first deceived, and by her the man, 1 Tim. 2 14 and instead of being as God, which they thought was promised, they became as the Devil, which was the thing intended and designed by him;
All the corruption that is in the world, Come in by lust, 2 Pet. 1 4 and all lust is deceitful, Ephesians 4.22. and thus the woman was First deceived, and by her the man, 1 Tim. 2 14 and instead of being as God, which they Thought was promised, they became as the devil, which was the thing intended and designed by him;
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but the hammer and nail is in its heart and hand: They that serve divers lusts are deceived, as the Apostle speaks, Titus 3.3. All the servants of sin are deceived, not of sins wages, but of sins promises;
but the hammer and nail is in its heart and hand: They that serve diverse Lustiest Are deceived, as the Apostle speaks, Titus 3.3. All the Servants of since Are deceived, not of Sins wages, but of Sins promises;
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for an evil heart hath deceived them, 2 Pet. 2.13. and therefore the Apostle exhorts to take heed lest we be hardned through the deceitfulness of sin, Heb 3.13.
for an evil heart hath deceived them, 2 Pet. 2.13. and Therefore the Apostle exhorts to take heed lest we be hardened through the deceitfulness of since, Hebrew 3.13.
can that be profitable that wrongs his soul? Alas, what doth it profit a man to gain the world and lose his soul? Sin costs dear, but profits nothing;
can that be profitable that wrongs his soul? Alas, what does it profit a man to gain the world and loose his soul? since costs dear, but profits nothing;
he got Hell, or (as the saying is) Devil and all. What profit have any by that whereof they are ashamed, Rom. 6.21. All the works of darkness are unsruitful (as to any good) Eph. 5.11. but good works are profitable, Titus 3.8. Sin is a very chargeable thing, it cannot be maintained without great cost.
he god Hell, or (as the saying is) devil and all. What profit have any by that whereof they Are ashamed, Rom. 6.21. All the works of darkness Are unsruitful (as to any good) Ephesians 5.11. but good works Are profitable, Titus 3.8. since is a very chargeable thing, it cannot be maintained without great cost.
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and brought great Estates to a morsel of bread, beside what comes hereafter. Lusts consume health and wealth, Prov. 5. Gluttony, Drunkenness, Uncleanness are costly and chargeable sins.
and brought great Estates to a morsel of bred, beside what comes hereafter. Lustiest consume health and wealth, Curae 5. Gluttony, drunkenness, Uncleanness Are costly and chargeable Sins.
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I will tell you what a wise man saw and said, Eccl. 5.13. There is a fore evil under the Sun, namely, riches kept by the owners thereof to their hurt;
I will tell you what a wise man saw and said, Ecclesiastes 5.13. There is a before evil under the Sun, namely, riches kept by the owners thereof to their hurt;
Is this profitable? no, 'tis a sore travel• for he hath not power to eat thereof, Eccl. 6.2. To fill his purse he starves his belly, and grudgeth himself victuals.
Is this profitable? no, it's a soar travel• for he hath not power to eat thereof, Ecclesiastes 6.2. To fill his purse he starves his belly, and grudgeth himself victuals.
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Now if they cannot satisfie the senses, much less the souls of m•n, Eccl. 6.7. and which addeth to the vexation, the love of money increaseth faster then the money;
Now if they cannot satisfy the Senses, much less the Souls of m•n, Ecclesiastes 6.7. and which adds to the vexation, the love of money increases faster then the money;
but thou dyest the poorer for leaving thy riches behind thee, and having not laid up thy treasures in Heaven, 1 Tim. 6. The rich man said to his soul, thou hast goods;
but thou Dies the Poorer for leaving thy riches behind thee, and having not laid up thy treasures in Heaven, 1 Tim. 6. The rich man said to his soul, thou hast goods;
but thou Fool, saith our Saviour, thou must die to night, and whose shall they be? not thine. What dost thou get by all thy gettings, to leave them all behind thee? and it may be to them whom of all men thou wert most unwilling should enjoy them, Psal. 39.6.
but thou Fool, Says our Saviour, thou must die to night, and whose shall they be? not thine. What dost thou get by all thy gettings, to leave them all behind thee? and it may be to them whom of all men thou Wertenberg most unwilling should enjoy them, Psalm 39.6.
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for the love of money is the root of all evil, which while some have coveted after, they have gotten nothing by it but the loss of their souls, being drowned in perdition, 1 Tim. 6 9, 10. And truly, take it here for the present, while •is in its best;
for the love of money is the root of all evil, which while Some have coveted After, they have got nothing by it but the loss of their Souls, being drowned in perdition, 1 Tim. 6 9, 10. And truly, take it Here for the present, while •is in its best;
so that all must subscribe to what our Saviour said, Luke 12.15. a mans life (neither the length, health, or comfort, much less the happiness of a mans life) consisteth in the things he enjoyeth in this world;
so that all must subscribe to what our Saviour said, Lycia 12.15. a men life (neither the length, health, or Comfort, much less the happiness of a men life) Consisteth in the things he Enjoyeth in this world;
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to place the good of profit, in that which is not only unprofitable, but chargeable, to pay so dear a price for so vile a commodity, to pay after the rate of Heaven,
to place the good of profit, in that which is not only unprofitable, but chargeable, to pay so dear a price for so vile a commodity, to pay After the rate of Heaven,
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for a cistern, an empty cistern that hath none, yea, for a broken cistern that can hold no water, no not a drop, Jer. 2.21. Sinners are often asking this question, What Profit is there if we serve God? Job 21.15. Oh, godliness is profitable for all times, for here and hereafter, it hath the promise of both lives, this and that to come, 1 Tim 4.8.
for a cistern, an empty cistern that hath none, yea, for a broken cistern that can hold no water, no not a drop, Jer. 2.21. Sinners Are often asking this question, What Profit is there if we serve God? Job 21.15. O, godliness is profitable for all times, for Here and hereafter, it hath the promise of both lives, this and that to come, 1 Tim 4.8.
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But let me ask them (and I wish they would often ask themselves) What profit is there if we sin? as Judah askt his brethren, What profit is there if we slay our brother, Gen. 37.26. surely none but shame and sorrow, you may put your gains in your eyes, and weep it out;
But let me ask them (and I wish they would often ask themselves) What profit is there if we sin? as Judah asked his brothers, What profit is there if we slay our brother, Gen. 37.26. surely none but shame and sorrow, you may put your gains in your eyes, and weep it out;
Thus then we have seen that no good of profit comes by sin, no not by that which is called the most prositable sin, Covetousness; so that our inference holds good, they are mistaken that seek good in evil.
Thus then we have seen that no good of profit comes by since, no not by that which is called the most profitable since, Covetousness; so that our Inference holds good, they Are mistaken that seek good in evil.
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there are that glory in, and make boast of their sin, but they glory in their shame, Phil. 3.19. and surely sooner or later, they will be ashamed of their glory.
there Are that glory in, and make boast of their since, but they glory in their shame, Philip 3.19. and surely sooner or later, they will be ashamed of their glory.
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Can that be honourable which is unreasonable? can that be an honour to man which debaseth and degrades him? the unreasonableness of sin appears by the reasonableness of the Law,
Can that be honourable which is unreasonable? can that be an honour to man which debaseth and degrades him? the unreasonableness of since appears by the reasonableness of the Law,
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Take the sine and brave things of this world, wherein men pride themselves, and these cannot cover the nakedness of sinners, much less be an ornament or honour to them,
Take the sine and brave things of this world, wherein men pride themselves, and these cannot cover the nakedness of Sinners, much less be an ornament or honour to them,
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that cannot be honourable to man, that is abominable to God: Luke 16.15. even appearing righteousness, which is highly esteemed among men, is an abomination in the sight of God, much more then is sin it self. Again,
that cannot be honourable to man, that is abominable to God: Luke 16.15. even appearing righteousness, which is highly esteemed among men, is an abomination in the sighed of God, much more then is since it self. Again,
yet took pleasure to do, and in them that did, such things as were worthy of death, Rom. 1.32. and there were that lived in pleasure on the earth (and seemed to grow fat by it) nourishing themselves, but 'twas for the day of slaughter, James 5.5.
yet took pleasure to do, and in them that did, such things as were worthy of death, Rom. 1.32. and there were that lived in pleasure on the earth (and seemed to grow fat by it) nourishing themselves, but 'twas for the day of slaughter, James 5.5.
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Notwithstanding all this, we doubt not to make it evident, that there is no such thing (as they talked of or dreamt of) pleasure in, from, or by sin.
Notwithstanding all this, we doubt not to make it evident, that there is no such thing (as they talked of or dreamed of) pleasure in, from, or by since.
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and therefore the Heathen Philosophers could say, that punishment succeeds guilt at the heels; like that, Gen. 4.7. if thou do evil, sin lies (dogging) at the door.
and Therefore the Heathen Philosophers could say, that punishment succeeds guilt At the heels; like that, Gen. 4.7. if thou do evil, since lies (dogging) At the door.
3. There can be no satisfaction, but of necessity much vexation, because of the boundless and infinite desire in the heart of man, which this cannot fill up, but disappoints:
3. There can be no satisfaction, but of necessity much vexation, Because of the boundless and infinite desire in the heart of man, which this cannot fill up, but disappoints:
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and indeed every man may find it much more easie, pleasant, and satisfactory to him, to mortifie then to gratifie sin, to deny then fulfil the desires of the flesh.
and indeed every man may find it much more easy, pleasant, and satisfactory to him, to mortify then to gratify since, to deny then fulfil the Desires of the Flesh.
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as, if they gratifie pride and prodigality, they displease covetousness, and so are still far from pleasure, being ev'n distracted and slain by one or other of their lusts all the day long;
as, if they gratify pride and prodigality, they displease covetousness, and so Are still Far from pleasure, being even distracted and slave by one or other of their Lustiest all the day long;
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Thus men are apt to plead for sin, and be its Advocate, and can hug any Scripture that doth but speak of (though it disown and disallow) any such thing as sinful pleasures:
Thus men Are apt to plead for since, and be its Advocate, and can hug any Scripture that does but speak of (though it disown and disallow) any such thing as sinful pleasures:
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but the taste and digestion found no pleasure, but bitterness from the fruit: thus Moses lived where pleasures were, and such as tended or were abused to sin,
but the taste and digestion found no pleasure, but bitterness from the fruit: thus Moses lived where pleasures were, and such as tended or were abused to since,
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Yet if we should take the Text as interpreted by them, all that can be said of it, is but this, that it speaks as they think, not that there are (but there are thought to be) pleasures of sin.
Yet if we should take the Text as interpreted by them, all that can be said of it, is but this, that it speaks as they think, not that there Are (but there Are Thought to be) pleasures of since.
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'twas none, for they did enjoy but a mock-sport or pleasure, while they sported themselves in their own deceivings: so that in counting it pleasure to riot, they deceive themselves;
'twas none, for they did enjoy but a mock-sport or pleasure, while they sported themselves in their own deceivings: so that in counting it pleasure to riot, they deceive themselves;
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the body is but the case of man (a mud-wall Cottage thatcht ov•• with hair) 'tis the Soul that is the excellency and glory of man, the NONLATINALPHABET the man of the man,
the body is but the case of man (a mudwall Cottage thatched ov•• with hair) it's the Soul that is the excellency and glory of man, the the man of the man,
and whoever will take 〈 ◊ 〉 right measure of what's good or evil to man must take it especially with respect and relatio• to the Soul. He much misto•k the Nature 〈 ◊ 〉 his Soul, who bid it take ease in eating and drinking;
and whoever will take 〈 ◊ 〉 right measure of what's good or evil to man must take it especially with respect and relatio• to the Soul. He much misto•k the Nature 〈 ◊ 〉 his Soul, who bid it take ease in eating and drinking;
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many laugh, and are merry from the sickliness and distemper they are under, as they say of them that are bitten by the Tarantula, they laugh themselves to death:
many laugh, and Are merry from the sickliness and distemper they Are under, as they say of them that Are bitten by the Tarantula, they laugh themselves to death:
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and such like trash, but 'tis from a disease which vitiates and corrupts their palate, else they would not feed on ashes, had they not the Greensickness disease:
and such like trash, but it's from a disease which vitiates and corrupts their palate, Else they would not feed on Ashes, had they not the Greensickness disease:
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so whoever pretends to find pleasure in sin, proves himself distemper'd and diseased, and under the old radicated disease of being in sins, yea, dead in them.
so whoever pretends to find pleasure in since, Proves himself distempered and diseased, and under the old radicated disease of being in Sins, yea, dead in them.
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'Tis as a disease, so a punishment, because 'tis false pleasure, and what truer misery then false joy? 'tis like his pleasure who receives much money, but 'tis all false coyn;
It's as a disease, so a punishment, Because it's false pleasure, and what truer misery then false joy? it's like his pleasure who receives much money, but it's all false coin;
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the triumphing of the wicked is short, and the joy of the Hypocrite is but for a moment, Job 20.5. but the miseries of sin may be, yea, (without repentance) will be Eternal:
the triumphing of the wicked is short, and the joy of the Hypocrite is but for a moment, Job 20.5. but the misery's of since may be, yea, (without Repentance) will be Eternal:
or pleasure) to be had by sin, and that they who seek for all or any of them there, do as they that would seek case in Hell, the very place and Element of torment.
or pleasure) to be had by since, and that they who seek for all or any of them there, do as they that would seek case in Hell, the very place and Element of torment.
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and when they shall say, peace and safety, then sudden destruction will come upon them (as travel upon a woman with child) and there will be no escaping, 1 Thes. 5.3. There are some other inferences yet to be spoken to, and of them I shall say but a few things in brief. Sin being so sinful,
and when they shall say, peace and safety, then sudden destruction will come upon them (as travel upon a woman with child) and there will be no escaping, 1 Thebes 5.3. There Are Some other inferences yet to be spoken to, and of them I shall say but a few things in brief. since being so sinful,
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yea, that he might not sin) but as into a great Work-house, to work for the glory of God, Joh. 17.4. and so to work out his own Salvation, and that with fear and trembling, Phil. 2.12. but they that live in sin, work out their damnation, and many times without fear or trembling;
yea, that he might not sin) but as into a great Workhouse, to work for the glory of God, John 17.4. and so to work out his own Salvation, and that with Fear and trembling, Philip 2.12. but they that live in since, work out their damnation, and many times without Fear or trembling;
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they that sow sin, must reap death, Galat. 6.8. Time is to be redeemed, Eph. 5.16. and every day to be numbred, greatly valued and improved, that we may apply our hearts to wisdom, Psal. 90.12. and this is wisdom, the fear of the Lord, and this understanding, to depart from evil, Job 28.28. This is wisdom, to know and do what is the acceptable will of God, Mat. 7.24. Eph. 5. 15-17.
they that sow since, must reap death, Galatians 6.8. Time is to be redeemed, Ephesians 5.16. and every day to be numbered, greatly valued and improved, that we may apply our hearts to Wisdom, Psalm 90.12. and this is Wisdom, the Fear of the Lord, and this understanding, to depart from evil, Job 28.28. This is Wisdom, to know and do what is the acceptable will of God, Mathew 7.24. Ephesians 5. 15-17.
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Can any thing be more mad then these, that laugh, mock, and make sport at that which is a burden and weariness to God, Isa. 1.14. Amos 2.13. which is the wounding, piercing, and crucifying of Christ Jesus, Zach. 12.10. Heb. 6.6. which is a grief to the Spirit of Consolation, Eph. 4.30. which is a trouble to holy Angels, Luke 15. which is a wrong to, and the undoing of their own souls, Prov. 8.36? and such is sin.
Can any thing be more mad then these, that laugh, mock, and make sport At that which is a burden and weariness to God, Isaiah 1.14. Amos 2.13. which is the wounding, piercing, and crucifying of christ jesus, Zach 12.10. Hebrew 6.6. which is a grief to the Spirit of Consolation, Ephesians 4.30. which is a trouble to holy Angels, Lycia 15. which is a wrong to, and the undoing of their own Souls, Curae 8.36? and such is since.
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and shall be cast down from their height, to the depth of destruction, Psal. 73.18. 5. Sin being so sinful, it greatly concernes persons, and hugely obligeth them to be religious betimes, that they may prevent a great deal of sin, which without being early religious (and strictly so) they cannot possibly do:
and shall be cast down from their height, to the depth of destruction, Psalm 73.18. 5. since being so sinful, it greatly concerns Persons, and hugely obliges them to be religious betimes, that they may prevent a great deal of since, which without being early religious (and strictly so) they cannot possibly do:
how precious and dear should that be to us, which prevents the being of what is so pernicious and destructive? how industriously careful should we be to keep our selves from that, which will keep us from happiness? and how ambitious to enjoy that, which capacitates us for the enjoying of God for ever,
how precious and dear should that be to us, which prevents the being of what is so pernicious and destructive? how industriously careful should we be to keep our selves from that, which will keep us from happiness? and how ambitious to enjoy that, which capacitates us for the enjoying of God for ever,
If ever you mean to be religious, there is no time more proper then now, the present now, no day to to day: Eccl. 12.1. remember now thy Creators (as the word is, viz. God in Christ, for he •reated all things by Christ Jesus, Eph. 3.9.
If ever you mean to be religious, there is no time more proper then now, the present now, no day to to day: Ecclesiastes 12.1. Remember now thy Creators (as the word is, viz. God in christ, for he •reated all things by christ jesus, Ephesians 3.9.
not only no pleasure in the evil days (of sickness, death, and judgment, that evil day, which I put far from me) but I have none in the remembrance of my youthful days.
not only no pleasure in the evil days (of sickness, death, and judgement, that evil day, which I put Far from me) but I have none in the remembrance of my youthful days.
we had rather mind this, then to be holy, we will be dehonaire and jovial, we care not for severe Preachers of strictness and devotion, we will laugh and sing, drink and dance away our time,
we had rather mind this, then to be holy, we will be dehonaire and jovial, we care not for severe Preachers of strictness and devotion, we will laugh and sing, drink and dance away our time,
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rejoyce but; let thy heart cheer thee, but; walk in th• ways of thine heart and eyes, but; but what Know thou, that for all these things thou mus• come to judgment:
rejoice but; let thy heart cheer thee, but; walk in th• ways of thine heart and eyes, but; but what Know thou, that for all these things thou mus• come to judgement:
and God hath promised, that if thou seek him early, thou shalt find him, and in finding him, thou findest all, Prov. 8. 17-21. Remember him in thy youth, for memory is then in its prime and most flourishing;
and God hath promised, that if thou seek him early, thou shalt find him, and in finding him, thou Findest all, Curae 8. 17-21. remember him in thy youth, for memory is then in its prime and most flourishing;
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shall he that gave thee thy being and memory be forgotten by thee? If God should not remember thee, what would become of thee? and see what's like to become of thee,
shall he that gave thee thy being and memory be forgotten by thee? If God should not Remember thee, what would become of thee? and see what's like to become of thee,
and shall the King of Kings be put off with what's decrepit and worn out? no, he will not, Mal. 1.8.13.14. go offer it to thy Governour, will he be pleased with, or accept such persons? no;
and shall the King of Kings be put off with what's decrepit and worn out? no, he will not, Malachi 1.8.13.14. go offer it to thy Governor, will he be pleased with, or accept such Persons? no;
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'tis the command of Timothy, that he knew the Scriptures from a Child, 2 Tim. 3.15. Many Parents are afraid to have serious and divine things taught their children, lest it make them melancholy and dispirit them;
it's the command of Timothy, that he knew the Scriptures from a Child, 2 Tim. 3.15. Many Parents Are afraid to have serious and divine things taught their children, lest it make them melancholy and dispirit them;
then Religion? or any spirit comparable to that true greatness and gallantry of spirit which is in being afraid to sin? We should teach children moral and religious courage and bravery, which is more in fearing to sin then t• dye;
then Religion? or any Spirit comparable to that true greatness and gallantry of Spirit which is in being afraid to sin? We should teach children moral and religious courage and bravery, which is more in fearing to since then t• die;
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which made King David pray to God, that he would not remember against him the sins of his youth, Psal. 25.7. I suppose, this may suffice (though much more might be added) to shew how much persons are concerned to be religious betimes, seeing sin is a thing so dangerous and destructive.
which made King David pray to God, that he would not Remember against him the Sins of his youth, Psalm 25.7. I suppose, this may suffice (though much more might be added) to show how much Persons Are concerned to be religious betimes, seeing since is a thing so dangerous and destructive.
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and how to be saved from sin the cause of wrath, and wrath the effect of sin? how beautiful should their feet be that bring this blessed Receipt to us? Rom. 10.15.
and how to be saved from since the cause of wrath, and wrath the Effect of since? how beautiful should their feet be that bring this blessed Receipt to us? Rom. 10.15.
had we the gout or stone, what would we not give for a Recipe, an infallible medicine to cure us? We use to welcome Chirurgions, though they put us to pain,
had we the gout or stone, what would we not give for a Recipe, an infallible medicine to cure us? We use to welcome Chirurgeons, though they put us to pain,
Oh, what a welcome then should Christ & his Gospel have, who come with saving health, to cure us of the worst of diseases and plagues, viz. that of sin? methinks we should press with violence,
O, what a welcome then should christ & his Gospel have, who come with Saving health, to cure us of the worst of diseases and plagues, viz. that of since? methinks we should press with violence,
Sirs, what mu•• I do to be saved? Is there any hope for poo• sinners? is there any balm in Gilead, or Physitian there? Jer. 8 22. yes, surely there is:
Sirs, what mu•• I do to be saved? Is there any hope for poo• Sinners? is there any balm in Gilead, or physician there? Jer. 8 22. yes, surely there is:
If thou wilt hear him, hear then, that thy soul may live, hear the Call of Christ Jesus, behold, he calleth thee, come to me, ye that are weary and heavy laden,
If thou wilt hear him, hear then, that thy soul may live, hear the Call of christ jesus, behold, he calls thee, come to me, you that Are weary and heavy laden,
and I will give you rest, Mat. 11. All that were in debt and distress came to David; thou art such an one, come to this David (for so Christ is called) take his counsel,
and I will give you rest, Mathew 11. All that were in debt and distress Come to David; thou art such an one, come to this David (for so christ is called) take his counsel,
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Repent, and believe the Gospel, Mark 1.13. 1. Repent, Jesus Christ came to call sinners to repentance, Mat: 9.12, 13. 'twas one of the errands he came into the world about;
repent, and believe the Gospel, Mark 1.13. 1. repent, jesus christ Come to call Sinners to Repentance, Mathew: 9.12, 13. 'twas one of the errands he Come into the world about;
repent then not only for, but from dead works, Heb. 6 1. abhor both thy sin and thy self, repenting as in dust and ashes, Joh 42.6. be full of indignation against, and take a full revenge upon thy sin and self, as true repentance useth to do, 2 Cor. 7.11. to be merciful to sin, is to be cruel to thy soul, to save that alive, is to put this to death;
Repent then not only for, but from dead works, Hebrew 6 1. abhor both thy since and thy self, repenting as in dust and Ashes, John 42.6. be full of Indignation against, and take a full revenge upon thy since and self, as true Repentance uses to do, 2 Cor. 7.11. to be merciful to sin, is to be cruel to thy soul, to save that alive, is to put this to death;
'tis indeed his goodness that he will admit us to repent, but that he will call and lead to repentance, is goodness much more: and, Oh, what goodness is it, that he puts us to no greater penance then repentance! Jer. 3.13.
it's indeed his Goodness that he will admit us to Repent, but that he will call and led to Repentance, is Goodness much more: and, O, what Goodness is it, that he puts us to no greater penance then Repentance! Jer. 3.13.
and if he had bid thee do some great thing, wouldst thou not have done it? how much more when he saith, wash and be clean (that I may allude to that of Naamans servant unto him) 2 Kings 5.13. yea, which is yet more, God waits to be gracious, and is patient even to long-suffering:
and if he had bid thee do Some great thing, Wouldst thou not have done it? how much more when he Says, wash and be clean (that I may allude to that of Naamans servant unto him) 2 Kings 5.13. yea, which is yet more, God waits to be gracious, and is patient even to long-suffering:
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and knockt, and beg'd, given thee space and means, Rev. 2.21. Luke 16.31. and why all this? but that thou mightest come to repentance, 2 Pet. 3.9. which if thou do not, 'tis a greater affront to God then thy former sin was;
and knocked, and begged, given thee Molle and means, Rev. 2.21. Lycia 16.31. and why all this? but that thou Mightest come to Repentance, 2 Pet. 3.9. which if thou do not, it's a greater affront to God then thy former since was;
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Humanum est errare, 'tis humane frailty to sin, but to continue in it without repentance is Devilish; 'tis to despise his goodness, Rom. 2.4. 'tis to justifie thy sin, and to upbraid God with a scoff, as they did, 2 Pet. 3. where is the promise of his coming? But that his goodness may yet prevail, I intreat thee to consider this much more.
Humanum est errare, it's humane frailty to since, but to continue in it without Repentance is Devilish; it's to despise his Goodness, Rom. 2.4. it's to justify thy since, and to upbraid God with a scoff, as they did, 2 Pet. 3. where is the promise of his coming? But that his Goodness may yet prevail, I entreat thee to Consider this much more.
they shall be as if they had not been: where God gives repentance for, he also gives remission of sin, Acts 5.31. He that hardneth his heart in impenitency shall not prosper;
they shall be as if they had not been: where God gives Repentance for, he also gives remission of since, Acts 5.31. He that Hardeneth his heart in impenitency shall not prosper;
and he that repents for not having done the will of God, doth do it in repenting, Mat. 21.30. Oh, what goodness is this to put such a construction on repentance, and shall we not repent!
and he that repents for not having done the will of God, does do it in repenting, Mathew 21.30. O, what Goodness is this to put such a construction on Repentance, and shall we not Repent!
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God and Angels will be glad, and rejoyce at thy return, Luke 15. 'Tis their sin, and greatly aggravated, Rev. 16.9. that they repented not to give him glory;
God and Angels will be glad, and rejoice At thy return, Lycia 15. It's their since, and greatly aggravated, Rev. 16.9. that they repented not to give him glory;
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4. That God hath appointed a day in which he will judge thee, and that calls on thee (at thy peril) to repent, Acts 17.30, 31. which if thou do not do, thou dost but inrich thy self for Hell,
4. That God hath appointed a day in which he will judge thee, and that calls on thee (At thy peril) to Repent, Acts 17.30, 31. which if thou do not do, thou dost but enrich thy self for Hell,
The God that is long-suffering will not be all-suffering, he that is a God of patience now, will (if that be abused) be a God of vengeance hereafter to the abusers of his patience.
The God that is long-suffering will not be all-suffering, he that is a God of patience now, will (if that be abused) be a God of vengeance hereafter to the Abusers of his patience.
I pray thee, think of it, hast not grieved God enough yet? nor wronged thy soul enough yet? art afraid of being happy too soon? or of going to Hell too easily and cheaply? that thou wilt not repent, or delayest it;
I pray thee, think of it, hast not grieved God enough yet? nor wronged thy soul enough yet? art afraid of being happy too soon? or of going to Hell too Easily and cheaply? that thou wilt not Repent, or delayest it;
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Second Counsel, believe the Gospel; 'tis not only repentance toward God, but faith in our Lord Jesus Christ, that's required for the pardoning and purging of sin,
Second Counsel, believe the Gospel; it's not only Repentance towards God, but faith in our Lord jesus christ, that's required for the pardoning and purging of since,
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for destroying sin, and saving thee. Repentance is not enough, for righteousness is not by repentance, but by faith; Phil. 3.9. Prayers and tears, sighs and sorrows are not our Saviour;
for destroying since, and Saving thee. Repentance is not enough, for righteousness is not by Repentance, but by faith; Philip 3.9. Prayers and tears, sighs and sorrows Are not our Saviour;
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if all the riches of the world were thine to give, and thou wouldst give them all, it must cost more then so to have thy soul justified and saved, Psal. 49.9.
if all the riches of the world were thine to give, and thou Wouldst give them all, it must cost more then so to have thy soul justified and saved, Psalm 49.9.
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But if thou believe not in Christ Jesus, though thou repent of sin, and live as touching the Law blaineless (as Saul did, Phil. 3) though thou be celebrated for a Saint,
But if thou believe not in christ jesus, though thou Repent of since, and live as touching the Law blaineless (as Saul did, Philip 3) though thou be celebrated for a Saint,
Though there be a Christ to be believed in, who hath dyed for sinners; yet if thou believe not in him, thou mayst dye and be damned notwithstanding that.
Though there be a christ to be believed in, who hath died for Sinners; yet if thou believe not in him, thou Mayest die and be damned notwithstanding that.
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by overcoming the world, both the good and evil, the best and worst, the frowns and flatteries thereof, 1 Joh. 5.4, 5. as Moses and the rest did by faith, Heb. 11. Thus come,
by overcoming the world, both the good and evil, the best and worst, the frowns and flatteries thereof, 1 John 5.4, 5. as Moses and the rest did by faith, Hebrew 11. Thus come,
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Do you like the end, and not the way? is Salvation desirable, and is not faith? without which 'tis impossible to please God here, or to be saved hereafter.
Do you like the end, and not the Way? is Salvation desirable, and is not faith? without which it's impossible to please God Here, or to be saved hereafter.
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Have ye not souls as well as bodies? would ye not be saved from sin as well as from sickness? hasten to Christ Jesus then, the Physitian, the Saviour of Sours;
Have you not Souls as well as bodies? would you not be saved from since as well as from sickness? hasten to christ jesus then, the physician, the Saviour of Sours;
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is there any other Christ? is there Salvation in any other? hath God any more Sons to send? is there any other way to Heaven? have we not been in hazard long enough? Oh,
is there any other christ? is there Salvation in any other? hath God any more Sons to send? is there any other Way to Heaven? have we not been in hazard long enough? O,
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'tis sad to lick up vomits, and after being washt, to wallow in the mire, the latter end of such is worse then their beginning, 2 Pet. 2. and better it had been for them they had not known the way of righteousness,
it's sad to lick up vomits, and After being washed, to wallow in the mire, the latter end of such is Worse then their beginning, 2 Pet. 2. and better it had been for them they had not known the Way of righteousness,
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'twill be difficult (next to impossible) to renew such again unto repentance, Heb. 6.6. and what can they expect but judgment, fiery indignation, and vengeance, Heb. 10. 26-30. Oh, how is, and will the sin and condemnation of Apostates be aggravated!
it'll be difficult (next to impossible) to renew such again unto Repentance, Hebrew 6.6. and what can they expect but judgement, fiery Indignation, and vengeance, Hebrew 10. 26-30. O, how is, and will the since and condemnation of Apostates be aggravated!
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thou wilt have thy belly-full, for the back-slider in heart shall be filled with his own ways, he will have enough of it one day, Prov. 14.14. and then cry out, Oh, what an evil and a bitter thing is Apostacy!
thou wilt have thy bellyful, for the backslider in heart shall be filled with his own ways, he will have enough of it one day, Curae 14.14. and then cry out, O, what an evil and a bitter thing is Apostasy!
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The fourth and last thing I have to say is, by way of Caution, Take heed of living in any one (especially any known) sin. Let us lay aside all the remains of naughtiness,
The fourth and last thing I have to say is, by Way of Caution, Take heed of living in any one (especially any known) since. Let us lay aside all the remains of naughtiness,
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and did indeed put the Son of God to death, and shall (say they) shall we crucifie him again? King David would not drink the water that hazarded mans blood;
and did indeed put the Son of God to death, and shall (say they) shall we crucify him again? King David would not drink the water that hazarded men blood;
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how then, how can we do any wickedness, and sin against the blood of God, which was shed to cleanse us from our sin? Shall we take pleasure in that which put Christ to pain,
how then, how can we do any wickedness, and since against the blood of God, which was shed to cleanse us from our since? Shall we take pleasure in that which put christ to pain,
as Joseph accuseth his Brethren, saying, you thought evil against me, Gen. 50.20. There are Thought-adulterers, who it may be never were, nor durst to be, adulterers as to fact, Mat. 5.28.
as Joseph Accuseth his Brothers, saying, you Thought evil against me, Gen. 50.20. There Are Thought-adulterers, who it may be never were, nor durst to be, Adulterers as to fact, Mathew 5.28.
There are Blasphemers in heart, who speak it not with their mouths, as they who when they heard Christ forgiving sins, they thought in their heart, that he blasphemed,
There Are Blasphemers in heart, who speak it not with their mouths, as they who when they herd christ forgiving Sins, they Thought in their heart, that he blasphemed,
and thereby blasphemed him, Mat. 9.3, 4, 5. Some talk of the world, and declaim against it as a vanity, who think vainly in their heart, that their houses shall endure for ever, Psal. 49.11.
and thereby blasphemed him, Mathew 9.3, 4, 5. some talk of the world, and declaim against it as a vanity, who think vainly in their heart, that their houses shall endure for ever, Psalm 49.11.
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So the rich man said within himself, thou hast good laid up for many years (as if he thought these things his happiness) but 'tis said of the former, this their way is their folly, Psal. 49.12. and of the latter, thou fool, Luke 12 20 for the thought of foolishness (or a foolish thought) is sin, Prov. 24.9. and therefore 'tis said in Deut. 5.9. Take heed that there be not a thought in thy wicked heart, i. e. that there be not a wicked thought in thy heart.
So the rich man said within himself, thou hast good laid up for many Years (as if he Thought these things his happiness) but it's said of the former, this their Way is their folly, Psalm 49.12. and of the latter, thou fool, Lycia 12 20 for the Thought of foolishness (or a foolish Thought) is since, Curae 24.9. and Therefore it's said in Deuteronomy 5.9. Take heed that there be not a Thought in thy wicked heart, i. e. that there be not a wicked Thought in thy heart.
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when they chew the cud, and lick their lips after it, or as 'tis said in Job 20.12, 13. they hide (and rowl) it (as if 'twere a Sugar-plum) under their tongue;
when they chew the cud, and lick their lips After it, or as it's said in Job 20.12, 13. they hide (and roll) it (as if 'twere a Sugarplum) under their tongue;
as the Text speaks, and our Savior again in another Text says as much, Mat. 5.22. & 28. as Job made a Covenant with his eyes, that he might not think (lust fully) of a Maid, Job 31.1.
as the Text speaks, and our Saviour again in Another Text Says as much, Mathew 5.22. & 28. as Job made a Covenant with his eyes, that he might not think (lust Fully) of a Maid, Job 31.1.
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and the acts of our lives come from thence: and therefore above all keepings, keep thine heart, Prov. 4.23. 2. Sinful thoughts are an abomination in th• sight of God:
and the acts of our lives come from thence: and Therefore above all keepings, keep thine heart, Curae 4.23. 2. Sinful thoughts Are an abomination in th• sighed of God:
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as he takes the good mans will for the deed with acceptation, so he takes the wicked mans will for the deed with abomination: for Prov. 15.26. the thoughts of the wicked are an abomination to the Lord, i. e. their wicked thoughts are filthy steams and stinks in the nostrils of God.
as he Takes the good men will for the deed with acceptation, so he Takes the wicked men will for the deed with abomination: for Curae 15.26. the thoughts of the wicked Are an abomination to the Lord, i. e. their wicked thoughts Are filthy steams and stinks in the nostrils of God.
Sin is a filthiness, and sinful thoughts have their filthiness as well as sinful actions, and it's therefore said, Jer. 4.14. Oh, Jerusalem, wash thine heart from wickedness, that thou mayst be saved, how long shall vain thoughts lodge within thee? the very remedy speaks out the disease;
since is a filthiness, and sinful thoughts have their filthiness as well as sinful actions, and it's Therefore said, Jer. 4.14. O, Jerusalem, wash thine heart from wickedness, that thou Mayest be saved, how long shall vain thoughts lodge within thee? the very remedy speaks out the disease;
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3. Thought-sins are root-sins, and the roots of all other sins; they are the mother-sins, actions are their issue, Prov. 4.23. evil deeds are the off-spring and children of evil thoughts, the branches and fruit that grow out of this root.
3. Thought sins Are root-sins, and the roots of all other Sins; they Are the mother-sins, actions Are their issue, Curae 4.23. evil Deeds Are the offspring and children of evil thoughts, the branches and fruit that grow out of this root.
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Thoughts are the first-born of the soul, words and actions are but younger brothers: They are the oyl that feeds and maintains the wick, which would else go out;
Thoughts Are the firstborn of the soul, words and actions Are but younger Brother's: They Are the oil that feeds and maintains the wick, which would Else go out;
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The wickedness of mens lives is charged upon their thoughts, as having its root and rise there, Gen. 6.5. Mat. 12.35. & 15.19. murders, adulteries, &c. they all come out of the heart, as out of the belly of a Trojan-horse: one would wonder (as we do at some birds, where they lodge all winter) to see so many flocks and herds of wickedness, one would wonder whence, from what corner of the world they come;
The wickedness of men's lives is charged upon their thoughts, as having its root and rise there, Gen. 6.5. Mathew 12.35. & 15.19. murders, adulteries, etc. they all come out of the heart, as out of the belly of a Trojan-horse: one would wonder (as we do At Some Birds, where they lodge all winter) to see so many flocks and herds of wickedness, one would wonder whence, from what corner of the world they come;
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all the unclean streams flow from this unclean Fountain, this Ocean, and Sea of Sin. Saith holy David, Psal. 119.113. I hate (vain) thoughts, any thoughts that are against thy Law, which I love;
all the unclean streams flow from this unclean Fountain, this Ocean, and Sea of Sin. Says holy David, Psalm 119.113. I hate (vain) thoughts, any thoughts that Are against thy Law, which I love;
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for as the root is, so is the fruit, and by that the tree is known, Mat. 7.17. 4. If we had no other sins to be pardoned, yet we were to beg pardon for sinful thoughts:
for as the root is, so is the fruit, and by that the tree is known, Mathew 7.17. 4. If we had no other Sins to be pardoned, yet we were to beg pardon for sinful thoughts:
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a may think himself to Hell, if the sinfulness of his thoughts be not forgiven him: Acts 8.20. saith St. Peter to Simon Magus, repent of thy thought-wickedness, and pray, if perhaps the thoughts of thine heart may be forgiven thee:
a may think himself to Hell, if the sinfulness of his thoughts be not forgiven him: Acts 8.20. Says Saint Peter to Simon Magus, Repent of thy thought-wickedness, and pray, if perhaps the thoughts of thine heart may be forgiven thee:
and blessing themselves too in their own vain imaginations, and acting sins in their fancy: they will more casily surrender their tongue and hand, then their heart-sins:
and blessing themselves too in their own vain Imaginations, and acting Sins in their fancy: they will more casily surrender their tongue and hand, then their Heart sins:
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Now the Gospel comes to throw down these strong Towers, to cast down imaginations, to conquer whole Armies of thoughts, to reduce these stragling and thievish high-way men into good order and obedience.
Now the Gospel comes to throw down these strong Towers, to cast down Imaginations, to conquer Whole Armies of thoughts, to reduce these straggling and thievish highway men into good order and Obedience.
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This is the glory of the Gospel (beyond all the Philosophy in the world) that it hath so great influence on the hearts and thoughts of men, 2 Cor. 10.4, 5. 6. Conversion begins, is carried on, and is compleated in the heart and thoughts of men.
This is the glory of the Gospel (beyond all the Philosophy in the world) that it hath so great influence on the hearts and thoughts of men, 2 Cor. 10.4, 5. 6. Conversion begins, is carried on, and is completed in the heart and thoughts of men.
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but when the grace of God comes in power, and they receive it in truth, they bethink themselves and consider, what shall we do to be saved? men are in a great quandary in their thoughts, they begin to wamble,
but when the grace of God comes in power, and they receive it in truth, they bethink themselves and Consider, what shall we do to be saved? men Are in a great quandary in their thoughts, they begin to wamble,
If the wicked forsake his thoughts, he will quickly forsake his ways, Isa. 55.7. The first turn is in the thoughts, Psal. 119.59. I thought on my ways, and turned my feet unto thy testimonies;
If the wicked forsake his thoughts, he will quickly forsake his ways, Isaiah 55.7. The First turn is in the thoughts, Psalm 119.59. I Thought on my ways, and turned my feet unto thy testimonies;
when others study (like the Pharisees) only to make the outside look fair and beautiful, the godly man is employed about his inside, to keep his heart clean;
when Others study (like the Pharisees) only to make the outside look fair and beautiful, the godly man is employed about his inside, to keep his heart clean;
And (as an excellent person words it) wherein lyes the difference between sincere-hearted Christians and others? but in the keeping of thoughts, without which all Religion is but bodily exercise:
And (as an excellent person words it) wherein lyes the difference between sincere-hearted Christians and Others? but in the keeping of thoughts, without which all Religion is but bodily exercise:
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so that when he comes into the new world, and continues here, and when he is going into the world to come, his main employment is about and in his thoughts:
so that when he comes into the new world, and continues Here, and when he is going into the world to come, his main employment is about and in his thoughts:
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There is no thought hid from him, all things are naked and open before him with whom we have to do, Heb. 4.13. or as the words may be read, before him, to whom we are to give an account.
There is no Thought hid from him, all things Are naked and open before him with whom we have to do, Hebrew 4.13. or as the words may be read, before him, to whom we Are to give an account.
yea, he doth search and try the heart to this very end, that he may give to every man according to his way, Jer. 17.9, 10. God will judge righteous judgment (not according to appearance,
yea, he does search and try the heart to this very end, that he may give to every man according to his Way, Jer. 17.9, 10. God will judge righteous judgement (not according to appearance,
as every work, so, every secret thing, to judgment, whether good or evil, Eccl. 12.13, 14. When the Lord comes, he will bring to light the hidden things of darkness,
as every work, so, every secret thing, to judgement, whither good or evil, Ecclesiastes 12.13, 14. When the Lord comes, he will bring to Light the hidden things of darkness,
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and make manifest the counsels of the heart, all the secret designs and projects of it, 1 Cor. 4.5. and will judge the secrets of men by Jesus Christ, as our Gospel teacheth, Rom. 2.16.
and make manifest the Counsels of the heart, all the secret designs and projects of it, 1 Cor. 4.5. and will judge the secrets of men by jesus christ, as our Gospel Teaches, Rom. 2.16.
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Well then, what sayest thou, or what shall I say to thee? hast thou thought evil? lay thine hand upon thy mouth, Prov. 30.32. not only if thou have done foolishly, but if thou have but thought evil, lay thine hand on thy mouth, i. e. be humbled and abased:
Well then, what Sayest thou, or what shall I say to thee? hast thou Thought evil? lay thine hand upon thy Mouth, Curae 30.32. not only if thou have done foolishly, but if thou have but Thought evil, lay thine hand on thy Mouth, i. e. be humbled and abased:
but fancy and imagination (these childish things which yet have strong bold of, and strong holds in us) must be cast off, before our thoughts will become obedient to Christ, as the Apostle tells us, 2 Cor. 10.5.
but fancy and imagination (these childish things which yet have strong bold of, and strong holds in us) must be cast off, before our thoughts will become obedient to christ, as the Apostle tells us, 2 Cor. 10.5.
and therefore (mount up with the Lark) begin with God, think much and often that he sees and observes thee (Cave tibi, spectat Cato) this will awe thee,
and Therefore (mount up with the Lark) begin with God, think much and often that he sees and observes thee (Cave tibi, spectat Cato) this will awe thee,
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as it did them, Psal. 44.20, 21. and so it did David, Psal. 139.17, 18. If vanity get possession in the morning, 'twill strive to keep it all the day (Quo semel est imbuta recent servabit odorem testa diu) what the vessel is first seasoned with, it reserves a tang of it long after.
as it did them, Psalm 44.20, 21. and so it did David, Psalm 139.17, 18. If vanity get possession in the morning, it'll strive to keep it all the day (Quo semel est imbuta recent servabit odorem testa Diu) what the vessel is First seasoned with, it reserves a tang of it long After.
we are (alas, that we are!) but too indulgent, courteous, and gentle to these bold intruding Travellers, for so they are called, 2 Sam. 12.4. There came a Traveller to the rich man (a lust to David in the case of Bathsheba, for to that it refers) and he killed anothers Lamb for this Traveller, this lust;
we Are (alas, that we Are!) but too indulgent, courteous, and gentle to these bold intruding Travellers, for so they Are called, 2 Sam. 12.4. There Come a Traveller to the rich man (a lust to David in the case of Bathsheba, for to that it refers) and he killed another's Lamb for this Traveller, this lust;
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for the world is cheated by appearances and shews, and men become thieves (occasio facit furem) when occasion is offered them, who without it, would not perhaps have thought of being so:
for the world is cheated by appearances and shows, and men become thieves (Occasion facit Furem) when occasion is offered them, who without it, would not perhaps have Thought of being so:
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Therefore the Apostle would not that Christians should tell stories of fornication, uncleanness, or covetousness, they should not be so much as named or mentioned, Eph. 5.3. such stories, (though but Romantick ) yet leave ill impressions on the sancies of men.
Therefore the Apostle would not that Christians should tell stories of fornication, uncleanness, or covetousness, they should not be so much as nam or mentioned, Ephesians 5.3. such stories, (though but Romantic) yet leave ill impressions on the sancies of men.
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lest he should think (unbecomingly) of a maid: Looking produceth lusting, as lusting puts on looking, Mat. 5.28. 6. Take heed of Idleness: every man should have a Calling to follow, and follow his Calling, which is an excellent preservative from evil thoughts:
lest he should think (unbecomingly) of a maid: Looking Produceth lusting, as lusting puts on looking, Mathew 5.28. 6. Take heed of Idleness: every man should have a Calling to follow, and follow his Calling, which is an excellent preservative from evil thoughts:
as their Fancy or the Devil (like a wind) doth drive them, or like a Decoy doth draw and allure them, 1 Tim. 5. 13-15. yea, these idlers or busie-bodies are joyned with evil doers, thieves, and murtherers, 1 Pet. 4.15. they know that their time doth, and will pass away, but they know not how to pass it away 〈 ◊ 〉 so that come what temptation will come, they seem to be ready;
as their Fancy or the devil (like a wind) does drive them, or like a Decoy does draw and allure them, 1 Tim. 5. 13-15. yea, these idlers or busybodies Are joined with evil doers, thieves, and murderers, 1 Pet. 4.15. they know that their time does, and will pass away, but they know not how to pass it away 〈 ◊ 〉 so that come what temptation will come, they seem to be ready;
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and adventure the loss of their precious souls, by becoming sinners for company. Our thoughts are so active and restless, that something or other they will be doing,
and adventure the loss of their precious Souls, by becoming Sinners for company. Our thoughts Are so active and restless, that something or other they will be doing,
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and pleasure enough in meditating thereof day and night, Psal. 1.2. Psal. 119.97. your soul will be where it loves, and where your treasure is, there your heart and thoughts will be, Mat. 6.21. set your affections on things above, and when once your love is setled, your thoughts will center and dwell there:
and pleasure enough in meditating thereof day and night, Psalm 1.2. Psalm 119.97. your soul will be where it loves, and where your treasure is, there your heart and thoughts will be, Mathew 6.21. Set your affections on things above, and when once your love is settled, your thoughts will centre and dwell there:
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But if you will be a little serious, I would ask you (when cool and calm) this question, Would you not live and see good days? yes, we would, who is there that doth not desire life,
But if you will be a little serious, I would ask you (when cool and Cam) this question, Would you not live and see good days? yes, we would, who is there that does not desire life,
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and thy lips from speaking guile, Psal. 34.11, 12, 13. Oh, that all the parents in the world would call their children together to read them such Lectures as this:
and thy lips from speaking guile, Psalm 34.11, 12, 13. O, that all the Parents in the world would call their children together to read them such Lectures as this:
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how to be sine and in fashion, &c. but few call them and say, come, my children, I will teach you the fear of the Lord, the best wisdom; and godliness, the best and most enriching Trade, good for this life, and that to come.
how to be sine and in fashion, etc. but few call them and say, come, my children, I will teach you the Fear of the Lord, the best Wisdom; and godliness, the best and most enriching Trade, good for this life, and that to come.
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if you be for life and good days, keep your tongue from evil, &c. this is confirmed in the New Testament, 1 Pet. 3.10. The next and best way to live and live well is (as the Proverb hath it) to keep a good tongue in our heads, and have no evil words in our mouths:
if you be for life and good days, keep your tongue from evil, etc. this is confirmed in the New Testament, 1 Pet. 3.10. The next and best Way to live and live well is (as the Proverb hath it) to keep a good tongue in our Heads, and have no evil words in our mouths:
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Holy David was so afraid of his tongue, lest he should offend with it, that he put a bridle into his mouth, Psal. 39.1. and surely the tongue is an unruly thing, that it must be bridled like an Horse or an Ass;
Holy David was so afraid of his tongue, lest he should offend with it, that he put a bridle into his Mouth, Psalm 39.1. and surely the tongue is an unruly thing, that it must be bridled like an Horse or an Ass;
but giving of thanks, or that which is graceful and thankworthy, fit to season and edifie others by ministring grace to them, as 'twas said before: and again, Col. 4.6.
but giving of thanks, or that which is graceful and thankworthy, fit to season and edify Others by ministering grace to them, as 'twas said before: and again, Col. 4.6.
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let your speech be always with grace, let it be as becometh Saints, graceful and comely, seasoned and savory, that which may not defile any, but edifie all:
let your speech be always with grace, let it be as Becometh Saints, graceful and comely, seasoned and savoury, that which may not defile any, but edify all:
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and so should all our discourse be, and not like salt that hath lost its savour, which is not good, no not for the dunghil, Luke 14.35. 2. Unless a man take heed to his words, and bridle his tongue, that mans Religion is vain, and consequently in vain:
and so should all our discourse be, and not like salt that hath lost its savour, which is not good, no not for the dunghill, Lycia 14.35. 2. Unless a man take heed to his words, and bridle his tongue, that men Religion is vain, and consequently in vain:
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'Tis out of the abundance (the fulness and overflowing of) the heart, that the mouth speaketh, Mat. 12.34. broach any full vessel, and what's there will come out;
It's out of the abundance (the fullness and overflowing of) the heart, that the Mouth speaks, Mathew 12.34. broach any full vessel, and what's there will come out;
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What's the ill language or evil discourse the Apostle means? That which he had mentioned, vers. 32. let us (say and do like Epicures, as they say and do) let us eat and drink,
What's the ill language or evil discourse the Apostle means? That which he had mentioned, vers. 32. let us (say and do like Epicureans, as they say and doe) let us eat and drink,
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God made mans tongue his glory, but sin makes it his shame. Saith holy David to his tongue, awake, my glory, Psal. 57.8. and Psal. 16.9. my glory rejoyceth;
God made men tongue his glory, but since makes it his shame. Says holy David to his tongue, awake, my glory, Psalm 57.8. and Psalm 16.9. my glory Rejoiceth;
Oh, the vast difference that there is between a good and a bad tongue! Prov. 10.20. The tongue of the just is as choice silver (a precious commodity) but the heart of the wicked (and therefore his tongue) is little worth, 'tis but dross;
O, the vast difference that there is between a good and a bad tongue! Curae 10.20. The tongue of the just is as choice silver (a precious commodity) but the heart of the wicked (and Therefore his tongue) is little worth, it's but dross;
and this is so little worth, that he cannot tell how little, worth nothing, or if you will, 'tis worse then nought in being naught. Again, Prov. 12.18.
and this is so little worth, that he cannot tell how little, worth nothing, or if you will, it's Worse then nought in being nought. Again, Curae 12.18.
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There is as much difference between a good and bad tongue, as between soundness and wounds, health and sickness. Yet once more, Prov. 15.4. an wholesom tongue is a tree of life (which is for healing) but perversness therein is a breach in the spirit:
There is as much difference between a good and bad tongue, as between soundness and wounds, health and sickness. Yet once more, Curae 15.4. an wholesome tongue is a tree of life (which is for healing) but perverseness therein is a breach in the Spirit:
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while we have a day to live, 'tis in Mat. 12 36. I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of Judgment;
while we have a day to live, it's in Mathew 12 36. I say unto you, that every idle word that men shall speak, they shall give an account thereof in the day of Judgement;
for they agree in one. 'Tis observable, that though all the charge, or most of it, in Psal. 50. is for words, the sin of the tongue. 1. In abusing Gods good Word. 2. Using their own ill words, they gave their mouth to evil, &c. yet that the heart was consenting,
for they agree in one. It's observable, that though all the charge, or most of it, in Psalm 50. is for words, the since of the tongue. 1. In abusing God's good Word. 2. Using their own ill words, they gave their Mouth to evil, etc. yet that the heart was consenting,
after his words are spoken of, saith God, these things hast thou done, and it follows, thou thoughtest, &c. vers. 21. but I will judge thee, viz. for all this,
After his words Are spoken of, Says God, these things hast thou done, and it follows, thou thoughtest, etc. vers. 21. but I will judge thee, viz. for all this,
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yet especially for thy words, according to what is said, Jude 15. Behold, the Lord cometh to execute judgment upon all, to convince all that are ungodly among them of all their ungodly deeds, which they have ungodlily committed,
yet especially for thy words, according to what is said, U^de 15. Behold, the Lord comes to execute judgement upon all, to convince all that Are ungodly among them of all their ungodly Deeds, which they have ungodlily committed,
but when Christ comes to Judgment, he will call to account for all the hard speeches, and all the great swelling words, which by way of complaint they have spoken against his members;
but when christ comes to Judgement, he will call to account for all the hard Speeches, and all the great swelling words, which by Way of complaint they have spoken against his members;
or by way of flattery and admiration (for lucres sake) they have spoken in commendation and praise of wicked and cruel men. Oh, take heed of tongue-sins;
or by Way of flattery and admiration (for lucres sake) they have spoken in commendation and praise of wicked and cruel men. O, take heed of Tongue-sins;
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when Dives was in Hell, the part that (it seems) was most tormented, was his tongue; for he begs water to cool his tongue, which gives some occasion to think that (even in relation to Lazarus ) he had sinned much with his tongue,
when Dives was in Hell, the part that (it seems) was most tormented, was his tongue; for he begs water to cool his tongue, which gives Some occasion to think that (even in Relation to Lazarus) he had sinned much with his tongue,
and that not only in your commerce and conversation with men, but in your addresses to God, Eccl. 5.2. God is in Heaven, and thou upon Earth, therefore let thy words be few;
and that not only in your commerce and Conversation with men, but in your Addresses to God, Ecclesiastes 5.2. God is in Heaven, and thou upon Earth, Therefore let thy words be few;
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as will appear by comparing the 6, 7, 8, 9. vers. of Mat. 6. 'Tis a vanity that attends men in Religion, that they think to be heard for their loud and much speaking;
as will appear by comparing the 6, 7, 8, 9. vers. of Mathew 6. It's a vanity that attends men in Religion, that they think to be herd for their loud and much speaking;
and therefore he that refraineth his lips is wise, Prov. 10.19. Silence discovers wisdom, and conceals ignorance, and 'tis a property so much belonging to wise men, that the Oracle tells us, Prov. 17.28: That a fool when he holds his peace, is accounted wise, and he that shuts his lips, is esteemed a man of understanding:
and Therefore he that refraineth his lips is wise, Curae 10.19. Silence discovers Wisdom, and conceals ignorance, and it's a property so much belonging to wise men, that the Oracle tells us, Curae 17.28: That a fool when he holds his peace, is accounted wise, and he that shuts his lips, is esteemed a man of understanding:
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'Tis Gospel-doctrine which teacheth us to be swift to hear, and slow to speak, James 1.19. Moses 's imperfection or defect would be an excellency in some persons, to be slow of speech;
It's Gospel doctrine which Teaches us to be swift to hear, and slow to speak, James 1.19. Moses is imperfection or defect would be an excellency in Some Persons, to be slow of speech;
Oh, the prittle, prattle that abounds among the busie bodies of this world! and there are many, not only vain, but unruly talkers, Titus 1.10. that a man had need of more patience to hear them, then to hear the beating of an unbraced Drum:
O, the prittle, prattle that abounds among the busy bodies of this world! and there Are many, not only vain, but unruly talkers, Titus 1.10. that a man had need of more patience to hear them, then to hear the beating of an unbraced Drum:
but much of the discourse that wastes mens time (who would be loth to drink and swear it away) consists of talk that flatters the present, or detracts from the absent;
but much of the discourse that wastes men's time (who would be loath to drink and swear it away) consists of talk that flatters the present, or detracts from the absent;
for a dream cometh through a multitude of business, and a fools voice is known by multitude of words, Eccl. 5.3. and in the multitude of dreams and many words, are divers vanities;
for a dream comes through a multitude of business, and a Fools voice is known by multitude of words, Ecclesiastes 5.3. and in the multitude of dreams and many words, Are diverse vanities;
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but will break out into a flame of words, as the Phrases are used, Psal. 39.3. when thou art heart-full, thy mouth will run over, and if the fountain of thy heart be bitter, the streams of thy words cannot be sweet.
but will break out into a flame of words, as the Phrases Are used, Psalm 39.3. when thou art heartful, thy Mouth will run over, and if the fountain of thy heart be bitter, the streams of thy words cannot be sweet.
When Holy David prayed that the words of his mouth might be acceptable, he prays for this in relation to it, Let the meditations of my heart be acceptable, Psal. 19.14.
When Holy David prayed that the words of his Mouth might be acceptable, he prays for this in Relation to it, Let the meditations of my heart be acceptable, Psalm 19.14.
and no sooner doth our heart indite a good matter, but our tongue will be as the Pen of a ready Writer, Psal. 45.1. The heart of the wise teacheth his mouth, Prov 16.23. the Hebrew is, maketh his mouth wise: the fool speaks with an open mouth, any thing that's uppermost;
and no sooner does our heart indite a good matter, but our tongue will be as the Pen of a ready Writer, Psalm 45.1. The heart of the wise Teaches his Mouth, Curae 16.23. the Hebrew is, makes his Mouth wise: the fool speaks with an open Mouth, any thing that's uppermost;
The mouth needs going to School, and if we will have it wise, let us get it a wise heart to be its Tutor, to teach it the art and grace of speaking wisely and well;
The Mouth needs going to School, and if we will have it wise, let us get it a wise heart to be its Tutor, to teach it the art and grace of speaking wisely and well;
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lift up thy heart and soul to him, and pray as, Psal. 19.14 of which I newly spake; and say as, Psal. 51.15. O Lord, open thou my lips, and my mouth shall shew forth thy praise; and as, Psal. 71.8. let my mouth be filled with thy praise, and with thine honour all the day.
lift up thy heart and soul to him, and pray as, Psalm 19.14 of which I newly spoke; and say as, Psalm 51.15. Oh Lord, open thou my lips, and my Mouth shall show forth thy praise; and as, Psalm 71.8. let my Mouth be filled with thy praise, and with thine honour all the day.
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yet before I directly speak thereunto, I crave leave to say some things about and against sins of omission, a thing too seldom treated or taken notice of,
yet before I directly speak thereunto, I crave leave to say Some things about and against Sins of omission, a thing too seldom treated or taken notice of,
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and did so long neglect and omit to pay his vow, which he made at Bethel, that God minds him of it, Gen. 35.1. and for the omission whereof, its suppo•ed, that the afflictions mentioned in the former Chapter did befal him.
and did so long neglect and omit to pay his Voelli, which he made At Bethel, that God minds him of it, Gen. 35.1. and for the omission whereof, its suppo•ed, that the afflictions mentioned in the former Chapter did befall him.
and for these things sake the wrath of God comes on his own Children, as for gross sins, it comes upon the children of disobedience, Eph. 5.5, 6. How dear did it cost the Spouse her not opening to her Be•oved, Cant. 5.6, 7.
and for these things sake the wrath of God comes on his own Children, as for gross Sins, it comes upon the children of disobedience, Ephesians 5.5, 6. How dear did it cost the Spouse her not opening to her Be•oved, Cant 5.6, 7.
how doth David mourn while in the wilderness (being persecuted and driven there) how doth be lament his absence from the Assemblies of them that kept Holy-day, Psal. 42. 1-4.
how does David mourn while in the Wilderness (being persecuted and driven there) how does be lament his absence from the Assemblies of them that kept Holiday, Psalm 42. 1-4.
and 'tis on this account (not to exclude others) that (as I conceive) our Saviour bid the Disciples pray, that their flight might not be on the Sabbath-day, Mat. 24.20.
and it's on this account (not to exclude Others) that (as I conceive) our Saviour bid the Disciples pray, that their flight might not be on the Sabbath-day, Mathew 24.20.
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When the flesh was weak, and the spirit willing, Christ himself excused them, Mat. 26.41. but if the spirit be unwilling, 'tis no excuse, though the flesh be never so weak.
When the Flesh was weak, and the Spirit willing, christ himself excused them, Mathew 26.41. but if the Spirit be unwilling, it's no excuse, though the Flesh be never so weak.
'Twas some comfort to St. Paul, that though to do he had not power, yet to will was present with him, Rom. 7.18. but not to will, though we have no power, and much more not to will when we have power, is a sin.
'Twas Some Comfort to Saint Paul, that though to do he had not power, yet to will was present with him, Rom. 7.18. but not to will, though we have no power, and much more not to will when we have power, is a since.
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he that under pretence of unfitness to Duty puts it off, makes himself fit for nothing more then to omit again (qui non est hodie, eras minùs aptus erit) he prepares and fits himself to be unfit for, and to omit Duty:
he that under pretence of unfitness to Duty puts it off, makes himself fit for nothing more then to omit again (qui non est hodie, eras minùs Apt erit) he prepares and fits himself to be unfit for, and to omit Duty:
Omissions make way for commissions (as it did in our first Parents) and 'twill be worth our while to observe a few Texts that speak of sluggards (from whence sins of omission generally arise) Eccl. 10.18: by much slothfulness the building decays, and through idleness of the hands, the house drops through:
Omissions make Way for commissions (as it did in our First Parents) and it'll be worth our while to observe a few Texts that speak of sluggards (from whence Sins of omission generally arise) Ecclesiastes 10.18: by much slothfulness the building decays, and through idleness of the hands, the house drops through:
A Prodigal comes to nothing, and so doth the Sluggard. Love is a laborious thing, we read of the labour of love, 1 Thes. 1.3. and love never grieves to be obedient, 1 Joh. 5. Now idleness argues a defect and want of love;
A Prodigal comes to nothing, and so does the Sluggard. Love is a laborious thing, we read of the labour of love, 1 Thebes 1.3. and love never grieves to be obedient, 1 John 5. Now idleness argues a defect and want of love;
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ask him, why do not you arise and walk with God? why do not you go forth and serve God? Oh, saith he, there is a Lyon in the way, there is danger in it;
ask him, why do not you arise and walk with God? why do not you go forth and serve God? O, Says he, there is a lion in the Way, there is danger in it;
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and if after much ado, and many a yawn he get up, then he hides his hand in his bosom ('tis cold weather) and he is grieved to bring it twice to his mouth,
and if After much ado, and many a yawn he get up, then he hides his hand in his bosom (it's cold weather) and he is grieved to bring it twice to his Mouth,
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Johs friends hearing such unsaint-like language from him as cursing, concluded that he omitted praying; thou restrainest prayer from God, Job 15.4. When men neglect Duty, they do usually fall into sin:
Josh Friends hearing such unsaint-like language from him as cursing, concluded that he omitted praying; thou restrainest prayer from God, Job 15.4. When men neglect Duty, they do usually fallen into since:
their first sin was not glorisying God as God, and then not being thankful, they became vain, being vain, they were darkned, thence they became fools,
their First since was not glorisying God as God, and then not being thankful, they became vain, being vain, they were darkened, thence they became Fools,
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and so on to abominable Idolatries, and at last it came to this, that God gave them up, vers. 24. Oh, the danger of sins of omission, one makes way for another,
and so on to abominable Idolatries, and At last it Come to this, that God gave them up, vers. 24. O, the danger of Sins of omission, one makes Way for Another,
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and said, Had we known better, we would have done better; but God hath shewn thee, O man, what is good, Micah. 6.8. and that not only by his Works, but by his Word;
and said, Had we known better, we would have done better; but God hath shown thee, Oh man, what is good, micah. 6.8. and that not only by his Works, but by his Word;
But he that knows his masters will, and doth it not, nor prepares himse•f, shall be beaten with many stripes, with the full number, without abatement or mitigation, the total sum of the Law shall be inflicted on him.
But he that knows his Masters will, and does it not, nor prepares himse•f, shall be beaten with many stripes, with the full number, without abatement or mitigation, the total sum of the Law shall be inflicted on him.
a man may do a great deal of hurt by not doing good: we are commanded to let our good works shine before others, Mat. 5.16. and to be examples of faith and charity unto others, to be presidents of good works, Titus 3.8. for so the word signifies in that place.
a man may do a great deal of hurt by not doing good: we Are commanded to let our good works shine before Others, Mathew 5.16. and to be Examples of faith and charity unto Others, to be Presidents of good works, Titus 3.8. for so the word signifies in that place.
an instance whereof we have in Saul, 1 Sam. 15. God sent Saul to destroy Amaleck root and branch, King and people, from head to foot, from Throne to threshold, not to leave one person alive;
an instance whereof we have in Saul, 1 Sam. 15. God sent Saul to destroy Amalek root and branch, King and people, from head to foot, from Throne to threshold, not to leave one person alive;
whereupon it follows, that the Lord repented of having set up Saul to be King, vers. 11. and though it were pretended to be done for a Sacrifice to God, vers. 15. & 22. yet 'tis charged upon him as rebellion and witchcraft, vers. 23. and his not obeying the voice of the Lord, is called a doing evil in his sight, vers 19. so that he who omits a good, commits an evil;
whereupon it follows, that the Lord repented of having Set up Saul to be King, vers. 11. and though it were pretended to be done for a Sacrifice to God, vers. 15. & 22. yet it's charged upon him as rebellion and witchcraft, vers. 23. and his not obeying the voice of the Lord, is called a doing evil in his sighed, vers 19. so that he who omits a good, commits an evil;
That of Eli (which is remarkable) who is charged with honouring his sons before God, 1 Sam. 2.29. how so? Eli was a good old man, and can it be thought that he preferr'd his sons before God? what should the meaning of this be? see Chap. 3.13. and there 'tis cleared up;
That of Eli (which is remarkable) who is charged with honouring his Sons before God, 1 Sam. 2.29. how so? Eli was a good old man, and can it be Thought that he preferred his Sons before God? what should the meaning of this be? see Chap. 3.13. and there it's cleared up;
or any respect to the rebukes of a Priest and Father, one would have thought he had said enough, for Chap. 2.23. &c. the old man very gravely takes them up with this expostulation, Why do you do such things? for I hear of your evil dealings by all this people,
or any respect to the rebukes of a Priest and Father, one would have Thought he had said enough, for Chap. 2.23. etc. the old man very gravely Takes them up with this expostulation, Why do you do such things? for I hear of your evil dealings by all this people,
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if one man sin against another, the Judge shall judge him, but if a man sins against the Lord, who shall intreat for him? thus he layes their sin and danger before them pretty roundly,
if one man since against Another, the Judge shall judge him, but if a man Sins against the Lord, who shall entreat for him? thus he lays their since and danger before them pretty roundly,
Another instance, is that concerning the Ammonites and Moabites (who were a bastard brood ) and therefore like Bastards, they were not to enter into the Congregation of the Lord, till the tenth generation, Deut. 23.2, 3, 4. and the reason is taken, 1. From a sin of omission,
another instance, is that Concerning the Ammonites and Moabites (who were a bastard brood) and Therefore like Bastards, they were not to enter into the Congregation of the Lord, till the tenth generation, Deuteronomy 23.2, 3, 4. and the reason is taken, 1. From a since of omission,
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as we have it from the mouth of Truth it self, Mat. 25.26. thou wicked and slothful servant, wicked because slothful; he was no waster, but brother to him (as was lately noted) because slothful;
as we have it from the Mouth of Truth it self, Mathew 25.26. thou wicked and slothful servant, wicked Because slothful; he was no waster, but brother to him (as was lately noted) Because slothful;
And again, vers. 41. he shall say to them on his left hand, depart from me ye cursed into everlasting fire, for your sins of omission, because when I was hungry and thirsty, ye (like the Ammonites and Moabites newly mentioned, ye brought me no bread and water) ye gave me no meat and drink.
And again, vers. 41. he shall say to them on his left hand, depart from me you cursed into everlasting fire, for your Sins of omission, Because when I was hungry and thirsty, you (like the Ammonites and Moabites newly mentioned, you brought me no bred and water) you gave me no meat and drink.
As we should be careful not to omit our Duties, the things commanded, for (beside all that hath been said, I might add this, that) to omit (especially) the weightier things of the Law (though we be observant of the lesser) is a sign of Hypocrisie, Mat. 23.23.
As we should be careful not to omit our Duties, the things commanded, for (beside all that hath been said, I might add this, that) to omit (especially) the Weightier things of the Law (though we be observant of the lesser) is a Signen of Hypocrisy, Mathew 23.23.
so we should be no less careful to keep our selves from the evil that is forbidden, from all kinds and sorts of sins (the enumeration of which were endless) in relation to which, let me caution you to beware of, and watch against,
so we should be no less careful to keep our selves from the evil that is forbidden, from all Kinds and sorts of Sins (the enumeration of which were endless) in Relation to which, let me caution you to beware of, and watch against,
I was upright before him, and kept my self from mine iniquity, not only that which was charged upon me by others to be mine iniquity in relation to Saul, but (as most Interpreters carry it) that which was the sin of mine inclination,
I was upright before him, and kept my self from mine iniquity, not only that which was charged upon me by Others to be mine iniquity in Relation to Saul, but (as most Interpreters carry it) that which was the since of mine inclination,
as one would say, from my complexion and constitution-sin, my natures darling-sin. Are you young? avoid the sins proper to this age, 2 Tim. 2.22. flee youthful lusts, or the lusts of youth;
as one would say, from my complexion and constitution-sin, my nature's Darling-sin. are you young? avoid the Sins proper to this age, 2 Tim. 2.22. flee youthful Lustiest, or the Lustiest of youth;
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there are some lusts almost peculiar to youth, as, 1. Ambition, vain Glory, Pride, 1 Pet. 5.5. which much appears in their odd, fantastick garbes and flanting behaviours (as that Text implies) and especially in not submitting to the elder. 2. Gratifying the sensual appetite and carnal inclination;
there Are Some Lustiest almost peculiar to youth, as, 1. Ambition, vain Glory, Pride, 1 Pet. 5.5. which much appears in their odd, fantastic garbs and flaunting behaviours (as that Text Implies) and especially in not submitting to the elder. 2. Gratifying the sensual appetite and carnal inclination;
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tells us, that they are much set upon pleasure, the young mans favouritc. The Prodigal (who was the younger brother) did this way waste his estate, his time,
tells us, that they Are much Set upon pleasure, the young men favouritc. The Prodigal (who was the younger brother) did this Way waste his estate, his time,
and himself, he spent all on back and belly, on riotous living: 'twas a young man that Solomon saw going the way to her house, Prov. 7.7. which way leads to Hell. 3. Another lust of youth is self-conceitedness, too much proneness to be wise in their own eyes.
and himself, he spent all on back and belly, on riotous living: 'twas a young man that Solomon saw going the Way to her house, Curae 7.7. which Way leads to Hell. 3. another lust of youth is Self-conceitedness, too much proneness to be wise in their own eyes.
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Their conceitedness puffs them up, and makes them incapable of instruction, and very unteachable ( Reh•boam and his young Counsellors may save us the labour of instancing in any others, 1 Kings 12.) and 'tis on this account that the Apostle would have Titus exhort young men to be discreet or sober-minded;
Their conceitedness puffs them up, and makes them incapable of instruction, and very unteachable (Reh•boam and his young Counsellors may save us the labour of instancing in any Others, 1 Kings 12.) and it's on this account that the Apostle would have Titus exhort young men to be discreet or sober-minded;
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take heed of the peevishness of old age, be patient (saith the Text) take heed of the covetousness of old age, be charitable, saith the Text. Be fruitful in your old age, that your latter end may be better then your beginning,
take heed of the peevishness of old age, be patient (Says the Text) take heed of the covetousness of old age, be charitable, Says the Text. Be fruitful in your old age, that your latter end may be better then your beginning,
and only hint this direction and counsel, which I have often thought may be of great good use, viz. That every relative person, as husband, wife, &c. would read and (if they can) write out, and pray that God would write in their hearts the several directions, which the Scripture so frequently and abundantly gives to all relations,
and only hint this direction and counsel, which I have often Thought may be of great good use, viz. That every relative person, as husband, wife, etc. would read and (if they can) write out, and pray that God would write in their hearts the several directions, which the Scripture so frequently and abundantly gives to all relations,
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Relative Duties are too little minded, but if we did consider that we are that (and usually but that) really which we are relatively, 'twould hugely oblige and quicken us to be relatively good.
Relative Duties Are too little minded, but if we did Consider that we Are that (and usually but that) really which we Are relatively, 'twould hugely oblige and quicken us to be relatively good.
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When sin becomes Epidemical, 'tis the less abstained from, for few (but very good persons) care to be singular: when sins are as 'twere the custom and fashion of the country, most will be sinners;
When since becomes Epidemical, it's the less abstained from, for few (but very good Persons) care to be singular: when Sins Are as 'twere the custom and fashion of the country, most will be Sinners;
Is there any sin by which the Land is defiled (for which the Land mourns) and is ready to spue out the Inhabitants thereof for it, Levit. 18.27, 28. take heed thou be not found guilty;
Is there any since by which the Land is defiled (for which the Land mourns) and is ready to spue out the Inhabitants thereof for it, Levit. 18.27, 28. take heed thou be not found guilty;
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and speak evil of you, 1 Pet. 4.4. answer them as Joseph did his Mistress, how shall I do this wickedness and sin against God, Gen. 39.9. and tell them as the Apostle doth, 1 Pet. 4.5. that thou and they must give an account to him, who is ready to judge the quick and the dead;
and speak evil of you, 1 Pet. 4.4. answer them as Joseph did his Mistress, how shall I do this wickedness and since against God, Gen. 39.9. and tell them as the Apostle does, 1 Pet. 4.5. that thou and they must give an account to him, who is ready to judge the quick and the dead;
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when they spake evil of him, fought against him without a cause, and for his love became his adversaries, Psal. 109. 2-4. 4. Take heed of the sins that attend your Callings, Occupations, and Trades:
when they spoke evil of him, fought against him without a cause, and for his love became his Adversaries, Psalm 109. 2-4. 4. Take heed of the Sins that attend your Callings, Occupations, and Trades:
God hath given no man a dispensation to be idle, the rule is, 2 Thes 3.10. and that by command, if any will not, that can, work, neither should he eat;
God hath given no man a Dispensation to be idle, the Rule is, 2 These 3.10. and that by command, if any will not, that can, work, neither should he eat;
Adam in innocency (that better then golden age) had his Calling and Employment, he was a Gardner, Gen. 2.15. The Angels of Heaven are not without their Cal•ing;
Adam in innocency (that better then golden age) had his Calling and Employment, he was a Gardener, Gen. 2.15. The Angels of Heaven Are not without their Cal•ing;
when they are abroad (here on earth) they are ministring Spirits, Heb. 1.14. and when at home in Heaven, they rest not day or night from praising God;
when they Are abroad (Here on earth) they Are ministering Spirits, Hebrew 1.14. and when At home in Heaven, they rest not day or night from praising God;
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I may therefore say, Take heed of the sin of being without a Calling, or of having no Calling, especially you that are young and strong to labour. 2. No mans Calling necessitates him to sin;
I may Therefore say, Take heed of the since of being without a Calling, or of having no Calling, especially you that Are young and strong to labour. 2. No men Calling necessitates him to since;
That there is sin in Callings, is not from our vocation, but from our corruption; 'tis not our Calling, but our evil hearts that put us upon sinning.
That there is since in Callings, is not from our vocation, but from our corruption; it's not our Calling, but our evil hearts that put us upon sinning.
and were I to speak to men of any Calling, I would follow the example of St. John, Luke 3.10. &c. who spake to every one according to the sin he was guilty of,
and were I to speak to men of any Calling, I would follow the Exampl of Saint John, Lycia 3.10. etc. who spoke to every one according to the since he was guilty of,
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do you think that men believe this, or do you your selves believe it without one or other equivocal distinction? I will not undertake to tell you the words you shall use,
do you think that men believe this, or do you your selves believe it without one or other equivocal distinction? I will not undertake to tell you the words you shall use,
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for the seller to extol a commodity with variety of words, and tell men, 'tis the best in town, there cannot better be bought for gold, &c. is many times but a Trade-complement;
for the seller to extol a commodity with variety of words, and tell men, it's the best in town, there cannot better be bought for gold, etc. is many times but a Trade-complement;
so for the buyer, to say its naught, its naught, and when he is gone, to boast, is not short of a sin, Prov. 20.14. or to say, he will give no more, though he intend to do it.
so for the buyer, to say its nought, its nought, and when he is gone, to boast, is not short of a since, Curae 20.14. or to say, he will give no more, though he intend to do it.
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What's beyond yea and nay, and reacheth to superfluity, cometh of evil, and evil comes of it, Mat. 5.37. James 5.12. and if you tell untruths and lyes, 'tis as bad as stealing, Levit. 19.11. ye shall not steal, nor deal falsely, nor lye one unto another.
What's beyond yea and nay, and reaches to superfluity, comes of evil, and evil comes of it, Mathew 5.37. James 5.12. and if you tell untruths and lies, it's as bad as stealing, Levit. 19.11. you shall not steal, nor deal falsely, nor lie one unto Another.
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and shall (if they repent not) have their part in the lake which burneth with fire and brimstone, which is the second death, Rev. 21.8. & 22.15. and the getting of treasure by a lying tongue, is a vanity tossed to and ••o of them that seek (this) death, Prov. 21.6. He that is not delivered from the way of lying on earth, will never be delivered from lying in Hell.
and shall (if they Repent not) have their part in the lake which burns with fire and brimstone, which is the second death, Rev. 21.8. & 22.15. and the getting of treasure by a lying tongue, is a vanity tossed to and ••o of them that seek (this) death, Curae 21.6. He that is not Delivered from the Way of lying on earth, will never be Delivered from lying in Hell.
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Surely, saith God of his people, they are children that will not lye, Isa. 63.8. to be sure, they will not make a trade of it, nor live in or by lying:
Surely, Says God of his people, they Are children that will not lie, Isaiah 63.8. to be sure, they will not make a trade of it, nor live in or by lying:
And this sin is so much the worse ( viz. paying of brass and uncurrent money) because it usually falls into the hands of the poor, who can least discern,
And this since is so much the Worse (viz. paying of brass and uncurrent money) Because it usually falls into the hands of the poor, who can least discern,
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Saith God, shall I count them pure with the wicked ballance and deceitful weights? no, no, let them never be so great Professors, I will not count them pure,
Says God, shall I count them pure with the wicked balance and deceitful weights? no, no, let them never be so great Professors, I will not count them pure,
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I am almost afraid that this practical kind of Religion is with many like an old Almanack out of date, as if Religion were confined to the first Table (some Duties to God) and the second Table (Duties to Man) were of little concern or consequence;
I am almost afraid that this practical kind of Religion is with many like an old Almanac out of date, as if Religion were confined to the First Table (Some Duties to God) and the second Table (Duties to Man) were of little concern or consequence;
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6. Take heed of carnal and sinful compliance with your Customers and Chapmen in their swearing, drinking to excess, &c. have no fellowship with the unfruitful works of darkness, though you profit by them that work them, but reprove them rather, Eph. 5.11. and so you shall not suffer sin upon your brother (nor upon your selves) Levit. 19.17. otherwise 'tis to hate him in your heart, which is a great sin;
6. Take heed of carnal and sinful compliance with your Customers and Chapmen in their swearing, drinking to excess, etc. have no fellowship with the unfruitful works of darkness, though you profit by them that work them, but reprove them rather, Ephesians 5.11. and so you shall not suffer since upon your brother (nor upon your selves) Levit. 19.17. otherwise it's to hate him in your heart, which is a great since;
if that fall out, 'tis better to part with any then God, and to lose any thing rather then his favour and loving-kindness, which is better then life,
if that fallen out, it's better to part with any then God, and to loose any thing rather then his favour and Lovingkindness, which is better then life,
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but consider what God saith, Exod. 34. 12-15. Take heed lest thou make a Covenant with the Inhabitants of the Land, lest it prove a snare to thee, that when they do sacrifice to their Gods, and one call thee, and thou eat of their Sacrifice;
but Consider what God Says, Exod 34. 12-15. Take heed lest thou make a Covenant with the Inhabitants of the Land, lest it prove a snare to thee, that when they do sacrifice to their God's, and one call thee, and thou eat of their Sacrifice;
rather then men will lose their gain, they will cry up Diana, though they cry down Godliness and God himself, Acts 19. 23-28. 7. Take heed of abusing and grinding the face of the poor, Isa. 3.15. either, 1. By taking advantage of their necessity;
rather then men will loose their gain, they will cry up Diana, though they cry down Godliness and God himself, Acts 19. 23-28. 7. Take heed of abusing and grinding the face of the poor, Isaiah 3.15. either, 1. By taking advantage of their necessity;
If you shall say in your heart, that he is a silly fellow that cannot distinguish away the danger and dread of all this, I list not to answer your objections: But this I say,
If you shall say in your heart, that he is a silly fellow that cannot distinguish away the danger and dread of all this, I list not to answer your objections: But this I say,
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That you can never evade your consciences, where this is indelibly written, that you ought to do as you would be done by in justice, and if you would not another should wrong you, do not you wrong them:
That you can never evade your Consciences, where this is indelibly written, that you ought to do as you would be done by in Justice, and if you would not Another should wrong you, do not you wrong them:
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if your conscience should be bribed, yet God will not, and what will you do when he riseth up to Judgment? how will you answer God, to whom you must give an account? be not deceived, God will not be mocked:
if your conscience should be bribed, yet God will not, and what will you do when he Riseth up to Judgement? how will you answer God, to whom you must give an account? be not deceived, God will not be mocked:
Another deceives his neighbour, and (laughing while he strikes) says, am not I in sport? Prov. 26.19. Ah, but he that sins in jest, or makes a jest of sin, may be damned in earnest. Consider,
another deceives his neighbour, and (laughing while he strikes) Says, am not I in sport? Curae 26.19. Ah, but he that Sins in jest, or makes a jest of since, may be damned in earnest. Consider,
as that of Ʋzza's taking hold of the Ark, when the Cart shook, 2 Sam. 6.6, 7. When they did but look into the Ark, it cost them dear, 1 Sam. 6.19. gathering of a few sticks on the Sabbath, was severely punished, Numb. 15. 32.-36.
as that of Ʋzza's taking hold of the Ark, when the Cart shook, 2 Sam. 6.6, 7. When they did but look into the Ark, it cost them dear, 1 Sam. 6.19. gathering of a few sticks on the Sabbath, was severely punished, Numb. 15. 32.-36.
for herein is love, that we keep his Commandments, and they are not grievous, no not the greatest of them, much less the least, 1 Joh. 5. To have respect to all the Commandments of God, is an Argument of a sound heart,
for herein is love, that we keep his commandments, and they Are not grievous, no not the greatest of them, much less the least, 1 John 5. To have respect to all the commandments of God, is an Argument of a found heart,
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and if a man make no conscience of little sins, to which the temptations can be but little how little conscience is that man like to make of great sins, to which there are greater temptations? If Judas betray his Lord for thirty pieces, what would he not do for more? Consider what our blessed Saviour saith, Luke 16.10. he that is faithful in that which is least, is faithful also in much;
and if a man make no conscience of little Sins, to which the temptations can be but little how little conscience is that man like to make of great Sins, to which there Are greater temptations? If Judas betray his Lord for thirty Pieces, what would he not do for more? Consider what our blessed Saviour Says, Lycia 16.10. he that is faithful in that which is least, is faithful also in much;
Oh, who would venture his soul to torment, to gratifie his own or anothers pleasure and lust? The other (which comes to the case in hand) is of a Maid sollicited to the same folly, who would not give her consent,
O, who would venture his soul to torment, to gratify his own or another's pleasure and lust? The other (which comes to the case in hand) is of a Maid solicited to the same folly, who would not give her consent,
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shall we be witnesses against our selves, and be condemned by our own testimony? and yet if our hearts condemn us, God (who is greater then our hearts,
shall we be Witnesses against our selves, and be condemned by our own testimony? and yet if our hearts condemn us, God (who is greater then our hearts,
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and he will one day call to us (as to them) Adam, sinner where art thou? if thou go up to Heaven, he is there, 'tis his Throne; if down to Hell, he is there, 'tis his Prison; thou canst not go from his presence:
and he will one day call to us (as to them) Adam, sinner where art thou? if thou go up to Heaven, he is there, it's his Throne; if down to Hell, he is there, it's his Prison; thou Canst not go from his presence:
or to think any thing or place secret from God, I intreat you often and seriously to read the 139. Psal. and then I hope you will say (I am sure you will see cause to say) how shall I do this wickedness, and sin against God!
or to think any thing or place secret from God, I entreat you often and seriously to read the 139. Psalm and then I hope you will say (I am sure you will see cause to say) how shall I do this wickedness, and since against God!
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but from the (yea from all and every the) appearances of evil, 1 Thes. 5.22. do not be so irreligious as to go into temptation, when thou hast been so religious as to pray God, not to lead thee into temptation;
but from the (yea from all and every the) appearances of evil, 1 Thebes 5.22. do not be so irreligious as to go into temptation, when thou hast been so religious as to pray God, not to led thee into temptation;
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Abhor not only the flesh or the spot, but the very garment that is but spotted with the flesh, Jude 23. yea, abstain from what's inexpedient (as well as from what's unlawful) for in being inexpedient (as such,
Abhor not only the Flesh or the spot, but the very garment that is but spotted with the Flesh, U^de 23. yea, abstain from what's inexpedient (as well as from what's unlawful) for in being inexpedient (as such,
Alas, have we not many (too many) sins of our own? but will we have other mens sins to answer for? they being our-other-mens sins, as I may call them.
Alas, have we not many (too many) Sins of our own? but will we have other men's Sins to answer for? they being our-other-mens Sins, as I may call them.
God forbids it, that it may not be, Eph. 5. 7-11. 1 Tim. 5.22. and sharply reproves and punisheth it, where he finds it to be, Psal. 50.18. 2 Sam. 12 9. 1 Kings 21.19.
God forbids it, that it may not be, Ephesians 5. 7-11. 1 Tim. 5.22. and sharply reproves and Punisheth it, where he finds it to be, Psalm 50.18. 2 Sam. 12 9. 1 Kings 21.19.
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men are too prone to be vile enough of themselves (were there no Devil to tempt them) but when they have companions and brethren in iniquity, they are apt to sin more lustily.
men Are too prove to be vile enough of themselves (were there no devil to tempt them) but when they have Sodales and brothers in iniquity, they Are apt to sin more lustily.
St. Augustine confesseth, that he used to boast of sins he was not guilty of, that he might seem to be as bad as his companions, who thought them the best that were worst.
Saint Augustine Confesses, that he used to boast of Sins he was not guilty of, that he might seem to be as bad as his Sodales, who Thought them the best that were worst.
Many in Hell would probably have been less wicked then they were (and so have had less torment then they have) had they not been furthered by others their companions.
Many in Hell would probably have been less wicked then they were (and so have had less torment then they have) had they not been furthered by Others their Sodales.
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Though all sins come from the heart (and may there be acted when men are alone) yet as to matter of fact, some sins cannot be committed by persons alone,
Though all Sins come from the heart (and may there be acted when men Are alone) yet as to matter of fact, Some Sins cannot be committed by Persons alone,
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If any see thee, who hast knowledge, sit at meat in the Idols Temple, shall not the conscience of him that is weak be emboldned? the Greek is, edified or built;
If any see thee, who haste knowledge, fit At meat in the Idols Temple, shall not the conscience of him that is weak be emboldened? the Greek is, edified or built;
as if thou hadst instructed him to edification, when, alas, 'tis edification only to the wounding and endangering of his perishing, as it follows vers. 11.12. and ye sin against Christ Jesus, as he also doth;
as if thou Hadst instructed him to edification, when, alas, it's edification only to the wounding and endangering of his perishing, as it follows vers. 11.12. and you since against christ jesus, as he also does;
Beside, 'tis very usual, that we partake of their plagues, whose sins we partake of, which no less then a voice from Heaven gives us warning, Rev. 18.4. and because for these things sake the wrath of God cometh on the children of disobedience, be not ye therefore partakers with them, Eph. 5.5, 6, 7. 'tis sad to be found on the Devils ground, as the Devil said, he found the woman (whom he possest) when at a Play.
Beside, it's very usual, that we partake of their plagues, whose Sins we partake of, which no less then a voice from Heaven gives us warning, Rev. 18.4. and Because for these things sake the wrath of God comes on the children of disobedience, be not you Therefore partakers with them, Ephesians 5.5, 6, 7. it's sad to be found on the Devils ground, as the devil said, he found the woman (whom he possessed) when At a Play.
But yet more particularly, we may be guilty of other mens sin, 1. As Occasions (if not causes) of it, before. 2. As Partakers with them, when. 3. As Accessories, after it is committed.
But yet more particularly, we may be guilty of other men's since, 1. As Occasions (if not Causes) of it, before. 2. As Partakers with them, when. 3. As Accessories, After it is committed.
and that, 1. By neglecting what might and ought to be done for its prevention, Qui non prohibet cum potest (& debet) facit scelus, He, that when he can and ought, hinders not a sin, doth contribute to its production;
and that, 1. By neglecting what might and ought to be done for its prevention, Qui non Prohibet cum potest (& debet) facit scelus, He, that when he can and ought, hinders not a since, does contribute to its production;
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'Twas the Apostles rejoycing, that in this case he was pure from the blood of all men, Acts 20.26, 27. Many a child and servant that hath come to prison and execution, have made this sad complaint, my Parents, my Master never gave me warning, never shewed me the danger of sin,
'Twas the Apostles rejoicing, that in this case he was pure from the blood of all men, Acts 20.26, 27. Many a child and servant that hath come to prison and execution, have made this sad complaint, my Parents, my Master never gave me warning, never showed me the danger of since,
if you be silent or indulgent, children and servants take it for consent and approbation (as they mis-interpreted Gods holding his peace, Psal. 50.) Inclinations will come into acts,
if you be silent or indulgent, children and Servants take it for consent and approbation (as they Misinterpreted God's holding his peace, Psalm 50.) Inclinations will come into acts,
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'tis the best proof of your love, Prov. 13.24. And it may be they will say as David did to Abigail, 1 Sam. 25.39. blessed be the Lord God of Israel, who sent thee this day to meet me;
it's the best proof of your love, Curae 13.24. And it may be they will say as David did to Abigail, 1 Sam. 25.39. blessed be the Lord God of Israel, who sent thee this day to meet me;
so may one say, I had been an adulterer to day, and another, I a drunkard to day, &c. hadst not thou given me counsel and correction, hadst not thou given me an Item,
so may one say, I had been an adulterer to day, and Another, I a drunkard to day, etc. Hadst not thou given me counsel and correction, Hadst not thou given me an Item,
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Solon a Heathen gives a good advice, Liberis nè arrideas, nè in posterum fleas, too many laugh at their childrens cunning shifts, their fibbing, and lying;
Solon a Heathen gives a good Advice, Liberis nè arrideas, nè in posterum fleas, too many laugh At their Children's cunning shifts, their fibbing, and lying;
'tis recorded three times in one Chapter, in three successive verses, that Ahaziah walked in the ways of Ahab, and did evil in the sight of the Lord, by the counsel of Athaliah, and the house of Ahab, to his destruction, 2 Chron. 22.3, 4, 5. So Amnon sinned according to the counsel of Jonadab, 2 Sam. 13.5.6. Jonadab is called his friend, and friends use to take sweet counsel together;
it's recorded three times in one Chapter, in three successive Verses, that Ahaziah walked in the ways of Ahab, and did evil in the sighed of the Lord, by the counsel of Athaliah, and the house of Ahab, to his destruction, 2 Chronicles 22.3, 4, 5. So Amnon sinned according to the counsel of Jonadab, 2 Sam. 13.5.6. Jonadab is called his friend, and Friends use to take sweet counsel together;
never counsel any to sin under the pretence of friendship, 'tis killing kindness, and as Rebeccah told Jacob when she counselled him to lye and counterfeit, that upon her should the curse be, Gen. 27. 6-13.
never counsel any to since under the pretence of friendship, it's killing kindness, and as Rebecca told Jacob when she counseled him to lie and counterfeit, that upon her should the curse be, Gen. 27. 6-13.
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Great men cannot sin at a little or low rate, because they are examples; the sins of Commanders, are commanding sins; sins of Rulers, ruling sins; sins of Teachers, teaching sins:
Great men cannot sin At a little or low rate, Because they Are Examples; the Sins of Commanders, Are commanding Sins; Sins of Rulers, ruling Sins; Sins of Teachers, teaching Sins:
there is a kind of sorcery and bewitchingness goes along with such examples, Gal. 2.12, 13. When Peter and the rest of the Jews dissembled with him, Barnabas (though a good man,
there is a kind of sorcery and bewitchingness Goes along with such Examples, Gal. 2.12, 13. When Peter and the rest of the jews dissembled with him, Barnabas (though a good man,
so that example which I newly spake to, is instanced in as very catching and infectious, 1 Cor. 8.10. The world is more easily exampled into sin then into goodness;
so that Exampl which I newly spoke to, is instanced in as very catching and infectious, 1 Cor. 8.10. The world is more Easily exampled into since then into Goodness;
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There are sinners that go up and down (like the Devil) to entice others to sin, Prov. 1. 10-16. even flattery hath a force in it, and offers a kind of violence, as Prov. 7.21. 2. By Importunity;
There Are Sinners that go up and down (like the devil) to entice Others to since, Curae 1. 10-16. even flattery hath a force in it, and offers a kind of violence, as Curae 7.21. 2. By Importunity;
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and thought no hurt, till she importuned him, Prov. 7.13. with 21. 3. By lying to men in the Name of the Lord, as the old Prophet did to the young, 1 Kings 13.18.
and Thought no hurt, till she importuned him, Curae 7.13. with 21. 3. By lying to men in the Name of the Lord, as the old Prophet did to the young, 1 Kings 13.18.
though they be of the Devil, and quote Gods authority, as he had the impudence to do (though falsely) to our Saviour himself, Mat. 4.3, 4. This is a shrewd way of temptation.
though they be of the devil, and quote God's Authority, as he had the impudence to do (though falsely) to our Saviour himself, Mathew 4.3, 4. This is a shrewd Way of temptation.
Persons of Quality and Honor that are used to, and deserve Civility, will not bear such provoking words, nor take them but on the point of their Rapier,
Persons of Quality and Honour that Are used to, and deserve Civility, will not bear such provoking words, nor take them but on the point of their Rapier,
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when Jacobs Sons had deceived, and by it slew the Sichemites (as the Law did Paul, for so he speaks, Rom. 7.11.) they made this surly answer (as an excuse) to their Father, should he deal with our Sister as with an Harlot? Gen. 34.31. as if his sin justified theirs, and they did well to be angry;
when Jacobs Sons had deceived, and by it slew the Sichemites (as the Law did Paul, for so he speaks, Rom. 7.11.) they made this surly answer (as an excuse) to their Father, should he deal with our Sister as with an Harlot? Gen. 34.31. as if his since justified theirs, and they did well to be angry;
6. By declaring a thing otherwise then the truth is, by mincing and equivocating; there are instances more then enough, wherein good men have been guilty in this kind, which I speak, that Saints as well as sinners, may hear and fear, and not do wickedly.
6. By declaring a thing otherwise then the truth is, by mincing and equivocating; there Are instances more then enough, wherein good men have been guilty in this kind, which I speak, that Saints as well as Sinners, may hear and Fear, and not do wickedly.
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but when God plagued Phara•h for so doing, he reasons the case with Abraham. What is this that thou hast done to me? Why didst thou not tell me she was thy wife? so I might have taken her to be my wife, &c. a severe expostulation and an upbraid, Gen. 12. and yet Chap. 20. Abraham is at it again,
but when God plagued Phara•h for so doing, he Reasons the case with Abraham. What is this that thou hast done to me? Why didst thou not tell me she was thy wife? so I might have taken her to be my wife, etc. a severe expostulation and an upbraid, Gen. 12. and yet Chap. 20. Abraham is At it again,
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and meets with a more plain and home rebuke, and is charged with no less then sin by Abimelech, vers. 9. Thou (even thou) hast brought on me and my Kingdom a great sin, thou hast done deeds unto me, that ought not to be done;
and meets with a more plain and home rebuke, and is charged with no less then since by Abimelech, vers. 9. Thou (even thou) haste brought on me and my Kingdom a great since, thou hast done Deeds unto me, that ought not to be done;
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he lays the sin at Abrahams door, and Sarah also (for her suppleness) had a reproof from him, vers. 16. yet after all this, Abrahams Son Isaac is found tandy in the same thing,
he lays the since At Abrahams door, and Sarah also (for her suppleness) had a reproof from him, vers. 16. yet After all this, Abrahams Son Isaac is found tandy in the same thing,
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All persons that are to be obeyed, (as father and mother, &c.) they are to be obeyed in the Lord, Eph. 6.1. Whose ever will be left undone, Gods will should be done, and never left undone to fulfil that of another or our own.
All Persons that Are to be obeyed, (as father and mother, etc.) they Are to be obeyed in the Lord, Ephesians 6.1. Whose ever will be left undone, God's will should be done, and never left undone to fulfil that of Another or our own.
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for without the execution, the Decree would do no hurt to them against whom 'twere made, Isa. 10.1.3. They are wicked, and partners in the wickedness of them that command wickedness, who put such wicked commands in practice and execution. See 1 Kings 12.30. though it be light, or fall heaviest on them that command.
for without the execution, the decree would do no hurt to them against whom 'twere made, Isaiah 10.1.3. They Are wicked, and partners in the wickedness of them that command wickedness, who put such wicked commands in practice and execution. See 1 Kings 12.30. though it be Light, or fallen Heaviest on them that command.
or the Lord spake to me, but he spake with a strong hand, what? why, say not a confederacy with them that say a confederacy, Isa. 8.11, 12. The men of the League and Association speed (because they sin) alike, Psal. 2. with Acts 4. 26-28. 3. As Consenters, giving your consent to others sin, which if you had denied, it may be, they had not sinned, Psal. 50.18. when thou sawest a thief, thou consentedst with him, and wert partaker with the adulterer;
or the Lord spoke to me, but he spoke with a strong hand, what? why, say not a confederacy with them that say a confederacy, Isaiah 8.11, 12. The men of the League and Association speed (Because they sin) alike, Psalm 2. with Acts 4. 26-28. 3. As Consenters, giving your consent to Others since, which if you had denied, it may be, they had not sinned, Psalm 50.18. when thou Sawest a thief, thou consentedst with him, and Wertenberg partaker with the adulterer;
an adulterer is a thief (he steals waters from anothers cistern) and to consent with him, is to be a partaker: therefore, Prov. 1.10. if sinners entice thee, consent not;
an adulterer is a thief (he steals waters from another's cistern) and to consent with him, is to be a partaker: Therefore, Curae 1.10. if Sinners entice thee, consent not;
he consented, and gives for witness of it, both that he stood by, and that he kept the raiment of them that slew St. Stephen. So many consent to the sin of others by standing Sentinel, watching the door, they not only wink at,
he consented, and gives for witness of it, both that he stood by, and that he kept the raiment of them that slew Saint Stephen. So many consent to the since of Others by standing Sentinel, watching the door, they not only wink At,
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and would wash his hands to testifie his innocency, Mat. 27.24. and yet because he did not put forth his power, he is reckoned one of the number of them that killed him, Acts 4.27. 3. Consent may be openly and notoriously given by word of mouth; as Saul (afterward Paul ) gave his voice, Acts 26.10. his vote went with the rest, and he gave it with a voice, a loud voice.
and would wash his hands to testify his innocency, Mathew 27.24. and yet Because he did not put forth his power, he is reckoned one of the number of them that killed him, Acts 4.27. 3. Consent may be openly and notoriously given by word of Mouth; as Saul (afterwards Paul) gave his voice, Acts 26.10. his vote went with the rest, and he gave it with a voice, a loud voice.
'Twas the great commend of Lot, that his righteous soul was vext with the filthy conversation of the Sodomites, 'twas a torment, a kind of hell to him, 2 Pet. 2.7. David could not prevent mens sinning, and therefore grieved for it, and so much, that his eyes run down with rivers of tears, Psal. 119.136.
'Twas the great commend of Lot, that his righteous soul was vexed with the filthy Conversation of the Sodomites, 'twas a torment, a kind of hell to him, 2 Pet. 2.7. David could not prevent men's sinning, and Therefore grieved for it, and so much, that his eyes run down with Rivers of tears, Psalm 119.136.
They that grieve not and mourn not, are guilty, as the Apostle tells us, 1 Cor. 5.1, 2. and by mourning they were cleared of this matter, 2 Cor. 7.11. 2. By concealing that which we ought to discover and make known, as may be easily proved from Levit. 5.1.
They that grieve not and mourn not, Are guilty, as the Apostle tells us, 1 Cor. 5.1, 2. and by mourning they were cleared of this matter, 2 Cor. 7.11. 2. By concealing that which we ought to discover and make known, as may be Easily proved from Levit. 5.1.
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if he do not utter it, then shall he bear his iniquity: and Prov. 29.24. whoso is partner with a thief, hateth his own soul, he heareth cursing, and bewrayeth it not, which he ought to do.
if he do not utter it, then shall he bear his iniquity: and Curae 29.24. whoso is partner with a thief, hates his own soul, he hears cursing, and bewrayeth it not, which he ought to do.
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or thy friend which is as thine own soul, entice thee secretly, saying, let us go and serve other Gods (which thou hast not known, thou nor thy fathers) thou shalt not consent unto him;
or thy friend which is as thine own soul, entice thee secretly, saying, let us go and serve other God's (which thou hast not known, thou nor thy Father's) thou shalt not consent unto him;
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is that enough? no, thou shalt (by discovering him to the judges) surely kill him, thine hand shall be first upon him, &c. but you will say, is not this unnatural? what!
is that enough? no, thou shalt (by discovering him to the judges) surely kill him, thine hand shall be First upon him, etc. but you will say, is not this unnatural? what!
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to conceal such a sinner, were to partake of his sin, 2 Joh. 10.11. These Spirits, these soul-stealers must not be concealed, lest the receiver and concealer be reckoned as bad as the thief.
to conceal such a sinner, were to partake of his since, 2 John 10.11. These Spirits, these soul-stealers must not be concealed, lest the receiver and concealer be reckoned as bad as the thief.
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and a form of godliness brought up the Rear, he adds, from such turn away, 2 Tim. 3.5. and Rev. 18.4. You may hear a voice from Heaven, saying, come out of her, my people, that ye be not partakers of her sins;
and a from of godliness brought up the Rear, he adds, from such turn away, 2 Tim. 3.5. and Rev. 18.4. You may hear a voice from Heaven, saying, come out of her, my people, that you be not partakers of her Sins;
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be not therefore unequally yoked with Unbelievers, &c. 2 Cor. 6.14. 4. We may be accessory to other mens sins, if instead of reproving, we approve of it, Eph. 5.11. have no fellowship with the unfruitful works of darkness, but reprove them rather;
be not Therefore unequally yoked with Unbelievers, etc. 2 Cor. 6.14. 4. We may be accessory to other men's Sins, if instead of reproving, we approve of it, Ephesians 5.11. have no fellowship with the unfruitful works of darkness, but reprove them rather;
not to reprove them, but instead thereof to have fellowship with them, is to approve: and beside this, there are three things which speak approbation; as,
not to reprove them, but instead thereof to have fellowship with them, is to approve: and beside this, there Are three things which speak approbation; as,
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and have daubed with untemper'd mortar; and vers. 18. have sowed pillows under their elbows; therefore will I pull down the wall, and will tear your your pillows and kerchiefs,
and have daubed with untempered mortar; and vers. 18. have sowed pillows under their elbows; Therefore will I pull down the wall, and will tear your your pillows and kerchiefs,
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There is a wo against such, as vers. 18. 3. Approbation is declared by this, when any defend and excuse other mens sins, as if they were retained (like Lawyers) and had their fee:
There is a woe against such, as vers. 18. 3. Approbation is declared by this, when any defend and excuse other men's Sins, as if they were retained (like Lawyers) and had their fee:
as they did for him, who had abused the Levites Concubine, Judges 20.14. &c. but to plead for other mens sins, is to be as guilty as they who commit it.
as they did for him, who had abused the Levites Concubine, Judges 20.14. etc. but to plead for other men's Sins, is to be as guilty as they who commit it.
shall I now intreat you to consider of what hath been said, and to bethink you what an ugly and abominable thing sin is? The worst of Evils, worse then the worst of words can express it to be.
shall I now entreat you to Consider of what hath been said, and to bethink you what an ugly and abominable thing since is? The worst of Evils, Worse then the worst of words can express it to be.
take heed of sinning, for at once you sin against God and your own souls. I have entred your closets and your hearts, to tell you of your secret sins;
take heed of sinning, for At once you sin against God and your own Souls. I have entered your closets and your hearts, to tell you of your secret Sins;
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Oh, let me again intreat, beseech, and beg you for Gods sake and your souls sake not to sin (these things are written, that ye sin not) but as 'tis, Jer. 13.15, 16, 17. Hear ye,
O, let me again entreat, beseech, and beg you for God's sake and your Souls sake not to sin (these things Are written, that you sin not) but as it's, Jer. 13.15, 16, 17. Hear you,
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and give ear, be not proud, for the Lord hath spoken, give glory to the Lord God, &c. But if ye will not hear, my soul shall weep in secret places for your pride,
and give ear, be not proud, for the Lord hath spoken, give glory to the Lord God, etc. But if you will not hear, my soul shall weep in secret places for your pride,
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you make us weep on earth, but you (if you repent not) will weep in Hell. I beseech you therefore, learn what the grace (the saving grace) of God teacheth you, to deny all ungodliness and worldly lusts, to live soberly, righteously,
you make us weep on earth, but you (if you Repent not) will weep in Hell. I beseech you Therefore, Learn what the grace (the Saving grace) of God Teaches you, to deny all ungodliness and worldly Lustiest, to live soberly, righteously,
and godlily in this present world, Titus 2.11, 12. or as 'tis in Luke 1.75. to serve the Lord in righteousness and true holiness all the days of your life;
and godlily in this present world, Titus 2.11, 12. or as it's in Lycia 1.75. to serve the Lord in righteousness and true holiness all the days of your life;
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and as 'tis 2 Cor. 7.1. Having these promises (which according to 2 Pet 1.4. are the greatest and precious) let us cleanse our selves from all filthiness of flesh and spirit, perfecting holiness in the fear of God.
and as it's 2 Cor. 7.1. Having these promises (which according to 2 Pet 1.4. Are the greatest and precious) let us cleanse our selves from all filthiness of Flesh and Spirit, perfecting holiness in the Fear of God.
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Shall we commend holiness in them that are dead, and not like holiness in our selves while we are alive? Holiness is the beauty of Earth and Heaven, without which we cannot live well on Earth,
Shall we commend holiness in them that Are dead, and not like holiness in our selves while we Are alive? Holiness is the beauty of Earth and Heaven, without which we cannot live well on Earth,
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certainly they that jeer and scoff at holiness, and rejoyce that they are none of the holy ones, they do as if they should make Bon-fires, ring the Bells,
Certainly they that jeer and scoff At holiness, and rejoice that they Are none of the holy ones, they do as if they should make Bonfires, ring the Bells',
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Poor Soul, think a little, yea, think much of the great day of thine accounts & Gods judgment, which though thou put far from thee, yet it will surely come;
Poor Soul, think a little, yea, think much of the great day of thine accounts & God's judgement, which though thou put Far from thee, yet it will surely come;
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and that will be, Oh, what manner of persons ought we to be in all holy conversations and godlinesses! (as 'tis in the Greek) 2 Pet. 3.10, 11. What shall I say more? I will shut up all with what was long since excellently spoken by a great Doctor in our Israel, and which is worthy to be written in the hearts of all men,
and that will be, O, what manner of Persons ought we to be in all holy conversations and Godlinesses! (as it's in the Greek) 2 Pet. 3.10, 11. What shall I say more? I will shut up all with what was long since excellently spoken by a great Doctor in our Israel, and which is worthy to be written in the hearts of all men,
Then those Punctoes and Formalities, Cuts and Fashions, Distances and Complements (which are now the darling-sins of the upper end of the world) shall be proved to have been nothing else, but well-acted vanities.
Then those Punctoes and Formalities, Cuts and Fashions, Distances and Compliments (which Are now the darling-sins of the upper end of the world) shall be proved to have been nothing Else, but well-acted vanities.
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and Adorations of Beauty (the so much studied and admired sins of the Gallantry of the world) shall be pronounced out of the mouth of God himself, to have been nothing else but glittering abominations.
and Adorations of Beauty (the so much studied and admired Sins of the Gallantry of the world) shall be pronounced out of the Mouth of God himself, to have been nothing Else but glittering abominations.
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Then the adulterating of Wares, the counterfeiting of Lights, the double Weight and false Measures, the courteous Equivocations of men greedy of gain (which are now almost woven into the very Art of Trading) shall be pronounced nothing else but Mysteries of iniquity and self-deceivings.
Then the adulterating of Wares, the counterfeiting of Lights, the double Weight and false Measures, the courteous Equivocations of men greedy of gain (which Are now almost woven into the very Art of Trading) shall be pronounced nothing Else but Mysteres of iniquity and self-deceivings.
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Then the curious subtleties of more choice Wits, the knotty Questions and vain strife of words, the disputes of Reason, the variety of Reading, the very Circle of general and Secular Learning (pursued with so much eagerness by the more ingenious Spirits of the world) shall be all pronounced but the thin Cob-webs,
Then the curious subtleties of more choice Wits, the knotty Questions and vain strife of words, the disputes of Reason, the variety of Reading, the very Circle of general and Secular Learning (pursued with so much eagerness by the more ingenious Spirits of the world) shall be all pronounced but the thin Cobwebs,
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And lastly, Then the poor despised Profession of the power of Godliness, a trembling at the Word of God, a scrupulous and conscientious forbearance, not only of oaths,
And lastly, Then the poor despised Profession of the power of Godliness, a trembling At the Word of God, a scrupulous and conscientious forbearance, not only of Oaths,
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but of idle words, a tenderness and aptness to bleed at the touch of any sin, a boldness to withstand the corruptions of the times, a conscience of but the appearances of evil, a walking bumbly and mournfully before God,
but of idle words, a tenderness and aptness to bleed At the touch of any since, a boldness to withstand the corruptions of the times, a conscience of but the appearances of evil, a walking bumbly and mournfully before God,
an Heroical resolution to be strict and circumspect, to walk in an exact and Geometrical Holiness in the midst of a crooked and perverse generation (which the world esteems and scorns as the peevishness of a few silly, unpolitick men) shall in good earnest from the mouth of God himself, be declared to have been the true narrow way which leadeth to Salvation;
an Heroical resolution to be strict and circumspect, to walk in an exact and Geometrical Holiness in the midst of a crooked and perverse generation (which the world esteems and scorns as the peevishness of a few silly, unpolitic men) shall in good earnest from the Mouth of God himself, be declared to have been the true narrow Way which leads to Salvation;
