The rare jevvel of Christian contentment. By Jeremiah Burroughs, preacher of the Gospel to two of the greatest congregations in England; viz. Stepney and Criplegate, London.
I have learned in whatsoever state I am, therewith to be content. I have learned. ] Contentment in every condition is a great art, a spiritual mystery:
I have learned in whatsoever state I am, therewith to be content. I have learned. ] Contentment in every condition is a great art, a spiritual mystery:
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It is to be learned, and so to be learned as a mystery; And therefore vers. 1•. he affirms, I know how to be abased, and I know how to abound, every where and in all things I un instructed:
It is to be learned, and so to be learned as a mystery; And Therefore vers. 1•. he affirms, I know how to be abased, and I know how to abound, every where and in all things I un instructed:
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The word * which is translated [ Instructed ] is derived from that word * which signifies Mystery; and it is as much as if he had said I have learned the mystery of this businesse.
The word * which is translated [ Instructed ] is derived from that word * which signifies Mystery; and it is as much as if he had said I have learned the mystery of this business.
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In strictnesse of phrase it is only attributed unto God, who hath stiled himself God alsufficiant, as resting wholly satisfied in and with himself alone:
In strictness of phrase it is only attributed unto God, who hath styled himself God alsufficiant, as resting wholly satisfied in and with himself alone:
but he is pleased freely to cōmunicate of his fulnesse to the creature so that from God in Christ the Saints receive grace for grace Joh. 1. 16. in so much that there is in them an answerablenesse of the same grace in their proportion that is in Christ.
but he is pleased freely to communicate of his fullness to the creature so that from God in christ the Saints receive grace for grace John 1. 16. in so much that there is in them an answerableness of the same grace in their proportion that is in christ.
But hath Paul a self-sufficiency you will say? How are we sufficient of our selves? Our Apostle affirms in another case, Tbat we are not sufficient of our selves to think any thing as of our selves? 2. Cor. 3. 5. His meaning therefore must be, I find a sufficiency of satisfaction in my own heart, through the grace of Christ that is in me;
But hath Paul a self-sufficiency you will say? How Are we sufficient of our selves? Our Apostle affirms in Another case, That we Are not sufficient of our selves to think any thing as of our selves? 2. Cor. 3. 5. His meaning Therefore must be, I find a sufficiency of satisfaction in my own heart, through the grace of christ that is in me;
though I have not outward comforts and worldly accommodations to supply my necessities, yet I enjoy portion enough betwixt Christ and my own soul abundantly to satisfie me in every condition.
though I have not outward comforts and worldly accommodations to supply my necessities, yet I enjoy portion enough betwixt christ and my own soul abundantly to satisfy me in every condition.
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I shall not make any division of the words, because I take them only to prosecute that one duty most necessary, viz. The quieting and comforting the hearts of Gods people under the troubles and changes they meet withall, in these heart-shaking times.
I shall not make any division of the words, Because I take them only to prosecute that one duty most necessary, viz. The quieting and comforting the hearts of God's people under the Troubles and changes they meet withal, in these heart-shaking times.
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as if godlinesse were not gain except there were contentment withall. The like exhortation you have in Heb. 13. 5. Let your conversation be without Covetousness,
as if godliness were not gain except there were contentment withal. The like exhortation you have in Hebrew 13. 5. Let your Conversation be without Covetousness,
I do not find any Apostle or Writer of Scripture treat so much of this spiritual mystery of Contentment as this our Apostle hath done throughout his Epistles.
I do not find any Apostle or Writer of Scripture Treat so much of this spiritual mystery of Contentment as this our Apostle hath done throughout his Epistles.
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Thirdly, What those lessons are that must be learn'd to work the heart to contentment. Fourthly, Wherein the glorious excellencies of this grace doth principally consist.
Thirdly, What those Lessons Are that must be learned to work the heart to contentment. Fourthly, Wherein the glorious excellencies of this grace does principally consist.
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I shall break open this discription, for it is a box of precious o•ntment, very comfortable and useful for troubled hearts, in troubled times and conditions.
I shall break open this description, for it is a box of precious o•ntment, very comfortable and useful for troubled hearts, in troubled times and conditions.
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It is not only a not-seeking help to our selves by outward violence, or a forbearance of discontented murmurring expressions, in froward words and carriages against God or others;
It is not only a not-seeking help to our selves by outward violence, or a forbearance of discontented murmuring expressions, in froward words and carriages against God or Others;
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Not only the tongue must hold its peace, but the soul must be silent: Many may sit down silently, forbearing discontented expressions, yet are inwardly swollen with discontentment;
Not only the tongue must hold its peace, but the soul must be silent: Many may fit down silently, forbearing discontented expressions, yet Are inwardly swollen with discontentment;
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now this manifesteth a perplexed distemper and a great frowardnesse in their hearts: And God notwithstanding their outward silence hears the peevish fretting language of their souls.
now this manifesteth a perplexed distemper and a great frowardness in their hearts: And God notwithstanding their outward silence hears the peevish fretting language of their Souls.
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The shoe may be smooth and neat without, whilst the flesh is pinched within: There may be much calmnesse and stilnesse outwardly, and yet wonderful confusion, bitternesse; disturbance and vexation within.
The shoe may be smooth and neat without, while the Flesh is pinched within: There may be much calmness and stillness outwardly, and yet wondered confusion, bitterness; disturbance and vexation within.
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but in words and behaviour discover what woful perturbations there are within, their spirits being like the raging Sea casting forth nothing but mire and dirt, being not only troublesome to themselves but to all those they live with:
but in words and behaviour discover what woeful perturbations there Are within, their spirits being like the raging Sea casting forth nothing but mire and dirt, being not only troublesome to themselves but to all those they live with:
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Others there are who are able to keep in such distempers of heart, (as Judas did when he betrayed Christ with a kisse,) but still they boyl inwardly and eate like a Canker:
Others there Are who Are able to keep in such distempers of heart, (as Judas did when he betrayed christ with a kiss,) but still they boil inwardly and eat like a Canker:
and their souls are no more stirr'd by them then the body is by a draught of smal beer, it is a sad symptome that their souls are in a dangerous and almost incurable condition.
and their Souls Are no more stirred by them then the body is by a draught of small beer, it is a sad Symptom that their Souls Are in a dangerous and almost incurable condition.
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Though a Christan ought to be quiet under Gods correcting hand, yet he may without any breach of Christian contentment complain to God; (as one of the Ancients saith) though not with a tumultuous clamour and skreeking out in a perplexed passion,
Though a Christian ought to be quiet under God's correcting hand, yet he may without any breach of Christian contentment complain to God; (as one of the Ancients Says) though not with a tumultuous clamour and shrieking out in a perplexed passion,
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And likewise communicate his sad condition to his gracious friends, shewing them how God hath dealt with him and how heavy the affliction is upon him, that they may speak a word in due season to his wearied soul. It is not opposed.
And likewise communicate his sad condition to his gracious Friends, showing them how God hath dealt with him and how heavy the affliction is upon him, that they may speak a word in due season to his wearied soul. It is not opposed.
3 To all lawful seeking out for help in another condition, or simply endeavouring to be delivered out of the present affliction by the use of lawful means.
3 To all lawful seeking out for help in Another condition, or simply endeavouring to be Delivered out of the present affliction by the use of lawful means.
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No, I may lay in provision for my deliverance, and use Gods means, waiting on him because I know not but that it may be his will to alter my condition,
No, I may lay in provision for my deliverance, and use God's means, waiting on him Because I know not but that it may be his will to altar my condition,
God is thus far mercifully indulgent to our weaknesse, and he will not take it ill at our hands if by earnest and importunat prayer we seek unto him for deliverance, till we know his good pleasure therein.
God is thus Far mercifully indulgent to our weakness, and he will not take it ill At our hands if by earnest and importunate prayer we seek unto him for deliverance, till we know his good pleasure therein.
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and as God will, and how God will, so that our wils are melted into the will of God, this is no opposition to the quietnesse which God requires in a contented spirit.
and as God will, and how God will, so that our wills Are melted into the will of God, this is no opposition to the quietness which God requires in a contented Spirit.
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4 To unse•ledness and unfixedness of spirit, whereby the heart is taken off from the present duty that God requires in our several relations, both towards God, our selves, and others.
4 To unse•ledness and unfixedness of Spirit, whereby the heart is taken off from the present duty that God requires in our several relations, both towards God, our selves, and Others.
We should prize duty at a higher rate then to be taken off by every trivial occasion, a Christian indeed values every service of God so much, that though some may be in the eye of the world and of natural reason, a slight empty businesse, beggerly rudiments, foolishnesse,
We should prize duty At a higher rate then to be taken off by every trivial occasion, a Christian indeed value's every service of God so much, that though Some may be in the eye of the world and of natural reason, a slight empty business, beggarly rudiments, foolishness,
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yet seeing God calls for it, the authority of the comand doth so over awe his heart, that he is willing to spend himself and to be spent in the discharge of it.
yet seeing God calls for it, the Authority of the command does so over awe his heart, that he is willing to spend himself and to be spent in the discharge of it.
A great man will permit common people to stand without his doors, but he will not let them come in & make a noise in his closet or bedchamber when he purposely retires himself from all worldly imployments.
A great man will permit Common people to stand without his doors, but he will not let them come in & make a noise in his closet or bedchamber when he purposely retires himself from all worldly employments.
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6 To sinking discouragements. When things fall not out according to expectation, when the tyde of second causes runs so low that we see little left in outward means to bear up our hopes and hearts.
6 To sinking discouragements. When things fallen not out according to expectation, when the tIED of second Causes runs so low that we see little left in outward means to bear up our hope's and hearts.
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That then the heart begins to reason as he in the Kings, If the Lord should open the windows of heaven how should this •e? Never considering that God can open the eyes of the blind with clay and spittle, he can work above, beyond, nay contrary to means;
That then the heart begins to reason as he in the Kings, If the Lord should open the windows of heaven how should this •e? Never considering that God can open the eyes of the blind with clay and spittle, he can work above, beyond, nay contrary to means;
he often makes the fairest flowers of mans indeavours to wither, and brings improbable things to passe, that the glory of enterprizes may be given to himself.
he often makes the Fairest flowers of men endeavours to wither, and brings improbable things to pass, that the glory of Enterprises may be given to himself.
neither shall you see rain, yet the valley shall be f•lled with water, God would have us depend on him though we do not see means how the thing should be brought to passe, else we do not shew a quiet spirit;
neither shall you see rain, yet the valley shall be f•lled with water, God would have us depend on him though we do not see means how the thing should be brought to pass, Else we do not show a quiet Spirit;
And Asa goes to •enhadad King of Assyria for help, not relying upon the Lord, (2 Chr. 16. 7, 8.) Though the Lord had delivered the Ethiopian Army into his hands, consisting of a thousand thousand, 2 Chron. 14 ▪ 11. And good Jacob joyned in a lye with his mother to Isaac, he was not content to stay Gods time,
And Asa Goes to •enhadad King of Assyria for help, not relying upon the Lord, (2 Christ 16. 7, 8.) Though the Lord had Delivered the Ethiopian Army into his hands, consisting of a thousand thousand, 2 Chronicles 14 ▪ 11. And good Jacob joined in a lie with his mother to Isaac, he was not content to stay God's time,
Is it not so many times in some of your hearts when any crosse or affliction befals you? Have not you such kind of workings of spirit as this? Oh that I could but be delivered out of this affliction any way, I would not care, your hearts are far from being quiet.
Is it not so many times in Some of your hearts when any cross or affliction befalls you? Have not you such kind of workings of Spirit as this? O that I could but be Delivered out of this affliction any Way, I would not care, your hearts Are Far from being quiet.
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The Eighth and last thing that this quietnesse of Spirit is opposite to, is desparate risings of heart against God in a way of rebellion: That is most abominable:
The Eighth and last thing that this quietness of Spirit is opposite to, is desperate risings of heart against God in a Way of rebellion: That is most abominable:
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nor vex, there is not that tumultuousnesse of spirit in you, there is not unsettlednesse in your spirits, there are not distracting fears in your hearts, no sinking discouragements, no base shiftings, no risings in rebellion any way against God:
nor vex, there is not that tumultuousness of Spirit in you, there is not unsettledness in your spirits, there Are not distracting fears in your hearts, no sinking discouragements, no base shiftings, no risings in rebellion any Way against God:
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This is the quietnesse of Spirit under an affliction, and that is the second thing when the soul is so far able to bear an affliction as to keep quiet under it.
This is the quietness of Spirit under an affliction, and that is the second thing when the soul is so Far able to bear an affliction as to keep quiet under it.
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as thus, It is in the judgement, that is, The judgement of the Soul of a man or woman tends to quiet the heart, in my judgement I am satisfied, that is one thing to be satisfied in ones understanding and judgement,
as thus, It is in the judgement, that is, The judgement of the Soul of a man or woman tends to quiet the heart, in my judgement I am satisfied, that is one thing to be satisfied in ones understanding and judgement,
Cannot you say when such an affliction befals you, I can blesse God I am satisfied in my judgement about it, I have nothing in the world to say in respect of my judgement against it, I see the hand of God and I should be content:
Cannot you say when such an affliction befalls you, I can bless God I am satisfied in my judgement about it, I have nothing in the world to say in respect of my judgement against it, I see the hand of God and I should be content:
This seem'd to be the case of David, Psal. 43. O my Soul why art thou disquieted? David as far as his judgement went, there was a contentednesse, that is, His judgement was satisfied in the work of God upon him;
This seemed to be the case of David, Psalm 43. O my Soul why art thou disquieted? David as Far as his judgement went, there was a contentedness, that is, His judgement was satisfied in the work of God upon him;
and he was troubled, but he knew not wherefore, O my Soul why art thou cast down within me? That Psalm is a very good Psalm for those that feel a fretting, discontented ▪ distemper in their hearts at any time,
and he was troubled, but he knew not Wherefore, Oh my Soul why art thou cast down within me? That Psalm is a very good Psalm for those that feel a fretting, discontented ▪ distemper in their hearts At any time,
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for them to be reading or singin•g, he hath it once or twice in that Psalm, Why art thou cast down O my soul? In vers. 5. And why art thou disquieted within me? hope thou in God,
for them to be reading or singin•g, he hath it once or twice in that Psalm, Why art thou cast down Oh my soul? In vers. 5. And why art thou disquieted within me? hope thou in God,
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but there is a great deal of hope of Contentment if once your judgements come to be satisfied, that you can sit down and say in your judgements, I see cause to be contented;
but there is a great deal of hope of Contentment if once your Judgments come to be satisfied, that you can fit down and say in your Judgments, I see cause to be contented;
and that makes me to say, That Contentment is an inward, quiet, gracious frame of Spirit, that is, the whole Soul, Judgement, Thoughts, Will, Affections and all are satisfied and quiet.
and that makes me to say, That Contentment is an inward, quiet, gracious frame of Spirit, that is, the Whole Soul, Judgement, Thoughts, Will, Affections and all Are satisfied and quiet.
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The Second thing is this, which is very observable, That spirituall contentment comes from the frame of the Soul. A man or woman that is contented in a right way ▪ their Contentment doth not so much come from outward arguments,
The Second thing is this, which is very observable, That spiritual contentment comes from the frame of the Soul. A man or woman that is contented in a right Way ▪ their Contentment does not so much come from outward Arguments,
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or any outward thing that helps them to be content, as it doth from the disposition of their own hearts ▪ It is the disposition of their own hearts that causes this Contentment;
or any outward thing that helps them to be content, as it does from the disposition of their own hearts ▪ It is the disposition of their own hearts that Causes this Contentment;
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it is the thing you bring them that quiets them, but it is not the disposition of their own spirits, not from any good temper that there is in their own hearts,
it is the thing you bring them that quiets them, but it is not the disposition of their own spirits, not from any good temper that there is in their own hearts,
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but when a Christian is contented in a right way, the quiet doth come more from the inward temper and disposition of their own hearts then from any externall arguments,
but when a Christian is contented in a right Way, the quiet does come more from the inward temper and disposition of their own hearts then from any external Arguments,
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A man that is of a healthful body, he puts on his cloathes, and perhaps when he puts them on at the first in a cold morning he feels his cloathes cold,
A man that is of a healthful body, he puts on his clothes, and perhaps when he puts them on At the First in a cold morning he feels his clothes cold,
But now you shall have others that have an affliction upon them, that have not this good temper in their hearts, their afflictions are very cold upon them and greivous;
But now you shall have Others that have an affliction upon them, that have not this good temper in their hearts, their afflictions Are very cold upon them and grievous;
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and it may be if you bring them some externall arguments, somwhat from without, as the fire that warmes the cloathes, perhaps they will be quiet for a while;
and it may be if you bring them Some external Arguments, somewhat from without, as the fire that warms the clothes, perhaps they will be quiet for a while;
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There is some of such a natural constitution that makes them to be more still and more quiet then others ▪ others are of a violent and hot constitution•,
There is Some of such a natural constitution that makes them to be more still and more quiet then Others ▪ Others Are of a violent and hight constitution•,
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As some men through the strength of some sturdy resolution, they have not seemed to be troubled let come what will come ▪ and so it may be that through a sturdy resolution at some times they are not so much disquieted as others are.
As Some men through the strength of Some sturdy resolution, they have not seemed to be troubled let come what will come ▪ and so it may be that through a sturdy resolution At Some times they Are not so much disquieted as Others Are.
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Thirdly, In way of dis•inc•ion, from the very strength of reason (though not sanc•ified) the strength of naturall reason may quiet the heart in some measure.
Thirdly, In Way of dis•inc•ion, from the very strength of reason (though not sanc•ified) the strength of natural reason may quiet the heart in Some measure.
as now, from the natural stilnesse of mens spirits, many men and women have such a natural stilnesse of spirit ▪ and constitution of body, that you shall find them seldome disquieted.
as now, from the natural stillness of men's spirits, many men and women have such a natural stillness of Spirit ▪ and constitution of body, that you shall find them seldom disquieted.
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nor livelinesse of spirit in that which is good, but now mark where contentment of heart is gracious, the heart is very quick and lively in the service of God,
nor liveliness of Spirit in that which is good, but now mark where contentment of heart is gracious, the heart is very quick and lively in the service of God,
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neither hath he any activenesse of spirit in sanctifying the name of God in the affliction ▪ but now one that is content in a gracious way as he is not disquieted,
neither hath he any activeness of Spirit in sanctifying the name of God in the affliction ▪ but now one that is content in a gracious Way as he is not disquieted,
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but keeps his heart quiet in respect to vexing and trouble, so on the other s•de he is not dull nor heavy but is very active to sanctifie Gods name in the affliction that is upon him,
but keeps his heart quiet in respect to vexing and trouble, so on the other s•de he is not dull nor heavy but is very active to sanctify God's name in the affliction that is upon him,
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and he got this power over his spirit meerly by strength of reason and morallity, but now this gracious contentment comes from principles beyond the strength of reason.
and he god this power over his Spirit merely by strength of reason and morality, but now this gracious contentment comes from principles beyond the strength of reason.
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yea and they are contented as well when they commit sin against God, either when they have outward crosses or when God is dishonoured it is all one, either when themselves are crost or when God is crost,
yea and they Are contented as well when they commit since against God, either when they have outward Crosses or when God is dishonoured it is all one, either when themselves Are crossed or when God is crossed,
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First that the heart is readily brought over, that that one doth freely there is no great stir to bring them to it, there are many men and women when their afflictions are greivious upon them, with much adoe they are brought to be contented, a great deal of stir there is to quiet their hearts when they are under affliction,
First that the heart is readily brought over, that that one does freely there is no great stir to bring them to it, there Are many men and women when their afflictions Are greivious upon them, with much ado they Are brought to be contented, a great deal of stir there is to quiet their hearts when they Are under affliction,
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and a great deal of stir there is, but here's no freedom of spirit, but when a man is free in a thing do but mention it and presently he comes off to it.
and a great deal of stir there is, but here's no freedom of Spirit, but when a man is free in a thing do but mention it and presently he comes off to it.
Secondly freely, That is not by constraint, not patience by force (as we use to say.) As many will say that you must be content, this is the hand of God and there is no help for it;
Secondly freely, That is not by constraint, not patience by force (as we use to say.) As many will say that you must be content, this is the hand of God and there is no help for it;
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O this is too low an expression for Christians, yet when Christians come to visit one another, they say friend or neighbour you must be content, this is to low an expression for a Christian, Must be con•ent, no, readily,
Oh this is too low an expression for Christians, yet when Christians come to visit one Another, they say friend or neighbour you must be content, this is to low an expression for a Christian, Must be con•ent, no, readily,
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for that's only freedom and out of liberty that's wrought in a rational way, as a natural freedom is when I by my judgement see what is to be done, understand the thing,
for that's only freedom and out of liberty that's wrought in a rational Way, as a natural freedom is when I by my judgement see what is to be done, understand the thing,
or because they understand no better, this is not freely, as for instance, Suppose a Child born in a prison and never in all his life went out, the Child is contented,
or Because they understand no better, this is not freely, as for instance, Suppose a Child born in a prison and never in all his life went out, the Child is contented,
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Sixthly, Freely [ submitting ] to, and taking complacency in Gods dispose. Submitting to Gods dispose, What is that? The word Submit, it signifies nothing else, but to send under;
Sixthly, Freely [ submitting ] to, and taking complacency in God's dispose. Submitting to God's dispose, What is that? The word Submit, it signifies nothing Else, but to send under;
to submit, it is to send under a thing ▪ now when the soul comes to see the unrulinesse that there is in it, here's the hand of God that brings an affliction,
to submit, it is to send under a thing ▪ now when the soul comes to see the unruliness that there is in it, here's the hand of God that brings an affliction,
and must thy will be regarded more then Gods? O under, under, O thou soul get under, keep under, keep low, keep under Gods feet ▪ thou art under Gods feet,
and must thy will be regarded more then God's? O under, under, Oh thou soul get under, keep under, keep low, keep under God's feet ▪ thou art under God's feet,
That it is •ust that I am afflicted, that may be in one that is not truly contented, I may be convinced that God deals justly in this, God is righteous and just,
That it is •ust that I am afflicted, that may be in one that is not truly contented, I may be convinced that God deals justly in this, God is righteous and just,
but thou must say Good is the hand of the Lord, the expression of old Fly, Good is the word of the Lord, when it was a sore & hard word, that word that did threaten very greivous things to •ly and his house and yet, Good is the word of the Lord, saith •ly: Perhaps some of you may say as David, It is good that I was afflicted;
but thou must say Good is the hand of the Lord, the expression of old Fly, Good is the word of the Lord, when it was a soar & hard word, that word that did threaten very grievous things to •ly and his house and yet, Good is the word of the Lord, Says •ly: Perhaps Some of you may say as David, It is good that I was afflicted;
In the house of the Righteous is much treasure, his house, what house? it may be a poor Cottage, perhaps he hath scarce a stoole to sit on ▪ perhaps he is fain to sit upon a stump of wood, a piece of a block, instead of a stool ▪ or perhaps he hath scarce a bed to lye upon,
In the house of the Righteous is much treasure, his house, what house? it may be a poor Cottage, perhaps he hath scarce a stool to fit on ▪ perhaps he is fain to fit upon a stump of wood, a piece of a block, instead of a stool ▪ or perhaps he hath scarce a Bed to lie upon,
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perhaps his house is plundered and all is gon, yet still, In the house of the righteous is much treasure, the righteous man can never be brought to be so poor, to have his house rifled and spoiled,
perhaps his house is plundered and all is gone, yet still, In the house of the righteous is much treasure, the righteous man can never be brought to be so poor, to have his house rifled and spoiled,
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therefore in a verse, or two after my text, no mervail though Paul (saith he) was Content, you shall see in Phil. 4. 18. But I have all, and abound, I am full.
Therefore in a verse, or two After my text, no marvel though Paul (Says he) was Content, you shall see in Philip 4. 18. But I have all, and abound, I am full.
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where was there ever man more afflicted then Paul was? many times he had not tatters to hang about his body, to cover his nakednesse, he had not bread to eate, he was often in nakednesse,
where was there ever man more afflicted then Paul was? many times he had not tatters to hang about his body, to cover his nakedness, he had not bred to eat, he was often in nakedness,
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as sorowful, yet alwaies rejoycing, as poor, yet making many rich, as having nothing, and yet possessing all things, but mark what he saith, it is, As having nothing, but it is Possessing all things. He doth not say,
as sorrowful, yet always rejoicing, as poor, yet making many rich, as having nothing, and yet possessing all things, but mark what he Says, it is, As having nothing, but it is Possessing all things. He does not say,
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The Eight thing in Contentment it is [ In Gods dispose ] Submitting to, and taking complacency in Gods dispose, that is, the soul that hath learned this lesson of Contentment, looks up to God in all things ▪ looks not down to the instruments or the means,
The Eight thing in Contentment it is [ In God's dispose ] Submitting to, and taking complacency in God's dispose, that is, the soul that hath learned this Lesson of Contentment, looks up to God in all things ▪ looks not down to the Instruments or the means,
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You shall have many will say ▪ if my affliction were but as the affliction of such a one I could be content yea but it must be in the present affliction that is upon you.
You shall have many will say ▪ if my affliction were but as the affliction of such a one I could be content yea but it must be in the present affliction that is upon you.
We use to say, There is a great deal of deceit in Universals ▪ in the general, come to any man or woman and say, Will not you be content with Gods dispose? Yes say they God forbid but we should submit to Gods hand what ever it be, you say thus in the general, it is an easie matter to learn this lesson,
We use to say, There is a great deal of deceit in Universals ▪ in the general, come to any man or woman and say, Will not you be content with God's dispose? Yes say they God forbid but we should submit to God's hand what ever it be, you say thus in the general, it is an easy matter to Learn this Lesson,
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but when it comes to the particular, when the crosse comes sore indeed, when it striks you in the heaviest crosse that you think could besall you, what saith your heart now? Can you in every condition be content not onely for the matter,
but when it comes to the particular, when the cross comes soar indeed, when it striks you in the Heaviest cross that you think could besall you, what Says your heart now? Can you in every condition be content not only for the matter,
but for the time, that is to be in such a condition so long as God would have you, to be content to be at Gods time in that condition to have such an affliction so long as God would have the affliction abide upon you ▪ to be willing to stay and not to come out of the affliction no sooner then the Lord would have you come out of it? you are not content in your condition else;
but for the time, that is to be in such a condition so long as God would have you, to be content to be At God's time in that condition to have such an affliction so long as God would have the affliction abide upon you ▪ to be willing to stay and not to come out of the affliction no sooner then the Lord would have you come out of it? you Are not content in your condition Else;
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Contentment, it is the inward, quiet, gracious frame of spirit, freely submitting to and taking complacency in Gods dispose in every condition: That is the discription:
Contentment, it is the inward, quiet, gracious frame of Spirit, freely submitting to and taking complacency in God's dispose in every condition: That is the description:
1 First, that Contentment is a heart-work within the soul. 2 Secondly, It is the quieting of the heart. 3 Thirdly, It is the frame of the spirit. 4 Fourthly, It is a gracious frame. 5 Fiftly, It is the free working of this gracious frame. 6 Sixtly, There is in it a submission to God, sending the soul under God. 7 Seaventhly, There is a taking complacency in the hand of God. 8 Eightly, All to Gods dispose. 9 Ninthly, in every condition, every condition though never so hard, though continue never so long:
1 First, that Contentment is a Heartwork within the soul. 2 Secondly, It is the quieting of the heart. 3 Thirdly, It is the frame of the Spirit. 4 Fourthly, It is a gracious frame. 5 Fifty, It is the free working of this gracious frame. 6 Sixty, There is in it a submission to God, sending the soul under God. 7 Seaventhly, There is a taking complacency in the hand of God. 8 Eighth, All to God's dispose. 9 Ninthly, in every condition, every condition though never so hard, though continue never so long:
First, That you may lay your hands upon your hearts upon this that hath been said, the very telling of you what the lesson is, I say may cause you to lay your hands upon your hearts,
First, That you may lay your hands upon your hearts upon this that hath been said, the very telling of you what the Lesson is, I say may cause you to lay your hands upon your hearts,
and I have been far from learning this lesson, I indeed have learned but my A B C in this lesson of Contentment, I am but in the lower forme in Christs school if I am in it at all;
and I have been Far from learning this Lesson, I indeed have learned but my A B C in this Lesson of Contentment, I am but in the lower Form in Christ school if I am in it At all;
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WEE have made entrance you may remember into the Argument of Christian Contentment. And have opened the words and shewed you what this Christian Contentation is;
we have made Entrance you may Remember into the Argument of Christian Contentment. And have opened the words and showed you what this Christian Contentation is;
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First for the kind, many men and women will in the general say, that they must submit to God in affliction ▪ I suppose now if you should come from one end of this congregation to another,
First for the kind, many men and women will in the general say, that they must submit to God in affliction ▪ I suppose now if you should come from one end of this congregation to Another,
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and speak to every soul thus, would not you submit to Gods dispose ▪ in what ever condition he should dispose of you too• you would say, God forbid it should be otherwise,
and speak to every soul thus, would not you submit to God's dispose ▪ in what ever condition he should dispose of you too• you would say, God forbid it should be otherwise,
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and if he had struck you in your health, Oh then if it had been in my trading I would not have cared ▪ but we must not be our own carvers, what particular afflictions God shall dispose us to, there must be Contentment in them.
and if he had struck you in your health, O then if it had been in my trading I would not have cared ▪ but we must not be our own carvers, what particular afflictions God shall dispose us to, there must be Contentment in them.
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but seeking of God so long a time and yet God doth not appear, Oh how shall I bear this? We must not be our own disposers for the time of deliverance no more then for the kind and way of deliverance,
but seeking of God so long a time and yet God does not appear, O how shall I bear this? We must not be our own disposers for the time of deliverance no more then for the kind and Way of deliverance,
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So you know Noah he was put into the Ark, certainly he knew there was much affliction in the Ark, having all kind of creatures shut up with him for twelve months together, it was a mighty thing,
So you know Noah he was put into the Ark, Certainly he knew there was much affliction in the Ark, having all kind of creatures shut up with him for twelve months together, it was a mighty thing,
Now the going through the river Jordan was a very dangerous thing, only God bad them to go, they might have been afraid that the water might have come in upon them:
Now the going through the river Jordan was a very dangerous thing, only God bade them to go, they might have been afraid that the water might have come in upon them:
Put mark, it is said, The Priests that bare the Arke stood in the middest of Jordan till every thing was finished that the Lord commanded Joshua to speak unto the people, according to all that Moses commanded Joshua, and the people hasted and p•sed over:
Put mark, it is said, The Priests that bore the Ark stood in the midst of Jordan till every thing was finished that the Lord commanded joshua to speak unto the people, according to all that Moses commanded joshua, and the people hasted and p•sed over:
but they must stay till God would have them go, stay in all that danger; for certainly in reason and sense there was a great deal of danger in staying:
but they must stay till God would have them go, stay in all that danger; for Certainly in reason and sense there was a great deal of danger in staying:
for the text saith the people hasted over, but the Priests they must stay till the people be gone stay till God cals them out from that place of danger;
for the text Says the people hasted over, but the Priests they must stay till the people be gone stay till God calls them out from that place of danger;
Though our condition below, yet you are not in that danger that those are in that are in a higher condition ▪ God cals them in publick place to •and longer in the gap and place of danger then other people but we must be content to stay even in Jordan till the Lord shall be pleased to call us out.
Though our condition below, yet you Are not in that danger that those Are in that Are in a higher condition ▪ God calls them in public place to •and longer in the gap and place of danger then other people but we must be content to stay even in Jordan till the Lord shall be pleased to call us out.
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and the time, and all the circumstances about the affliction for some times the circumstances are greater afflictions then the afflictions themselues And for the varietie,
and the time, and all the Circumstances about the affliction for Some times the Circumstances Are greater afflictions then the afflictions themselves And for the variety,
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They have fled for their lives and afterwards the plague hath come among them, and if not that affliction it may be some other affliction, it is very rare that one affliction comes alone, comonly afflictions are not single things but they come one upon the neck of another, it may be God strikes one in his estate,
They have fled for their lives and afterwards the plague hath come among them, and if not that affliction it may be Some other affliction, it is very rare that one affliction comes alone, commonly afflictions Are not single things but they come one upon the neck of Another, it may be God strikes one in his estate,
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and that he should never be able to do it, but that ▪ s b•cause he understands not the art of it, there is a turning of the hand so as you may do it with ease.
and that he should never be able to do it, but that ▪ s b•cause he understands not the art of it, there is a turning of the hand so as you may do it with ease.
What way a Chrystian comes to contentment, there is a great Mystery and art in it, by that that hath bin opened to you there will appeare some mystery and art,
What Way a Christian comes to contentment, there is a great Mystery and art in it, by that that hath been opened to you there will appear Some mystery and art,
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how to joyne these two together to be sensible of an affliction as much as that man or woman that is not content, I am sensible of it as fully as they,
how to join these two together to be sensible of an affliction as much as that man or woman that is not content, I am sensible of it as Fully as they,
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and I seeke wayes to be delivered from it as well as they, and yet still my heart abides content, this is I say a mystery that is very hard to be understood by a carnall heart;
and I seek ways to be Delivered from it as well as they, and yet still my heart abides content, this is I say a mystery that is very hard to be understood by a carnal heart;
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and that makes contentment, the mingling of joy and sorrow, of gracious joy and gracious sorrow together grace, teaches us how to moderate and to order an affliction so as there shall be a sence of it,
and that makes contentment, the mingling of joy and sorrow, of gracious joy and gracious sorrow together grace, Teaches us how to moderate and to order an affliction so as there shall be a sense of it,
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and yet the most unsatisfied man in the world, these two together must needs be mysterious, I say a contented man as he is the most contented so he is the most unsatisfied of any man in the world.
and yet the most unsatisfied man in the world, these two together must needs be mysterious, I say a contented man as he is the most contented so he is the most unsatisfied of any man in the world.
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You never learned the mystery of contentment except it may be said of you that as you are the most contented man so you are the most unsatisfied man in the world.
You never learned the mystery of contentment except it may be said of you that as you Are the most contented man so you Are the most unsatisfied man in the world.
but bread and water, that is if God disposes of him for the things of the world to have but bread and water for his present condition, he can be satisfied with Gods dispose in that,
but bred and water, that is if God disposes of him for the things of the world to have but bred and water for his present condition, he can be satisfied with God's dispose in that,
yet he hath a heart quieted under Gods dispose, if he gives him but bread and water, to joyn these two together, this must needs be a great art and mystery.
yet he hath a heart quieted under God's dispose, if he gives him but bred and water, to join these two together, this must needs be a great art and mystery.
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Great is the mystery of godlinesse not only in the Doctrinal part of it, but in the •ractical part of it also ▪ Godlinesse teacheth us this mystery, Not to be satisfied with all the world for our portion and yet to be content with the meanest condition in which we are.
Great is the mystery of godliness not only in the Doctrinal part of it, but in the •ractical part of it also ▪ Godliness Teaches us this mystery, Not to be satisfied with all the world for our portion and yet to be content with the Meanest condition in which we Are.
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As Luther, when he had great gifts sent him from Dukes and Princes, he refused it ▪ and saith he, I did vehemently protest God should not put me off so:
As Luther, when he had great Gifts sent him from Dukes and Princes, he refused it ▪ and Says he, I did vehemently protest God should not put me off so:
and many men that sometimes have had great estates, and God hath brought them into a lower condition, they have had more contentment in that condition then the other.
and many men that sometime have had great estates, and God hath brought them into a lower condition, they have had more contentment in that condition then the other.
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Now how can that possibly be? Thus easily, For if you did but understand the root of Contentment it consists in the sutablenesse and proportion of the spirit of a man to his estate,
Now how can that possibly be? Thus Easily, For if you did but understand the root of Contentment it consists in the suitableness and proportion of the Spirit of a man to his estate,
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now a contented man hath his desires satisfied, God satisfies his desires, that is, all considered, he is satisfied in his condition for the present to be the best condition,
now a contented man hath his Desires satisfied, God Satisfies his Desires, that is, all considered, he is satisfied in his condition for the present to be the best condition,
You will say how is this? In this manner, art thou afflicted, and is there a great load and burden upon thee by reason of thy affliction, thou thinkest there is no way in the world to get Contentment,
You will say how is this? In this manner, art thou afflicted, and is there a great load and burden upon thee by reason of thy affliction, thou Thinkest there is no Way in the world to get Contentment,
What doest thou think, there is no way for the Contentment of thy spirit, but this getting off thy burden? O thou art deceived, the way of Contentment is to adde another burden, that is, labour to load and burden thy heart with thy sin,
What dost thou think, there is no Way for the Contentment of thy Spirit, but this getting off thy burden? O thou art deceived, the Way of Contentment is to add Another burden, that is, labour to load and burden thy heart with thy since,
for the abuse of thy health, and strength, and the abuse of any mercies that now the Lord hath taken away from thee, thou hast not honoured God with those mercies that thou hast had,
for the abuse of thy health, and strength, and the abuse of any Mercies that now the Lord hath taken away from thee, thou hast not honoured God with those Mercies that thou hast had,
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but have you ever tried this way, the husband and the wife? have you ever got alone and said, come, Oh let us go and humble our souls before God together, let us go into our chamber and humble our souls before God for our sin, whereby we have abused those mercies, that God hath taken away from us,
but have you ever tried this Way, the husband and the wife? have you ever god alone and said, come, O let us go and humble our Souls before God together, let us go into our chamber and humble our Souls before God for our since, whereby we have abused those Mercies, that God hath taken away from us,
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now how shall this man have Contentment? how? By the breaking of his heart, God hath broken thy estate, Oh seek to him for the breaking of thy heart likewise, Indeed a broken estate,
now how shall this man have Contentment? how? By the breaking of his heart, God hath broken thy estate, O seek to him for the breaking of thy heart likewise, Indeed a broken estate,
but a broken estate, and a broken heart, will so sute together, as there will be more Contentment then there was before adde therefore to the breaking of thy estate, the breaking of thy heart what thou canst,
but a broken estate, and a broken heart, will so suit together, as there will be more Contentment then there was before add Therefore to the breaking of thy estate, the breaking of thy heart what thou Canst,
I meane in regard of the use of it, though for the matter the affliction abide stil. The way of contentment to a carnall heart it's only the removing of the affliction, O that it may be gone;
I mean in regard of the use of it, though for the matter the affliction abide stil. The Way of contentment to a carnal heart it's only the removing of the affliction, Oh that it may be gone;
no but saith a gracious heart, God hath taught me a way for contentment though the affliction shall continue still for the matter of it ▪ but there is a vertue of grace to turn this affliction into good;
no but Says a gracious heart, God hath taught me a Way for contentment though the affliction shall continue still for the matter of it ▪ but there is a virtue of grace to turn this affliction into good;
well, is there no way to be contented till your estate be made up again? Till your poverty be removed? yes, certainly christianity would teach contentment,
well, is there no Way to be contented till your estate be made up again? Till your poverty be removed? yes, Certainly christianity would teach contentment,
it is a speech of Ambrose, Even poverty its selfe it is riches unto holy men, godly men do make their poverty turn to be riches, they get more riches out of thir poverty then ever they get out of their revenues, out of all their trading in this world they never had such incomes as they have had out of their poverty, this a carnall heart will thinke strange, that a man shall make pouerty to be the most gainfull trade that ever he had in the world, I am perswaded that many christians have found it so, that they have got more good by their poverty then ever they got by all their riches, you find it in scripture,
it is a speech of Ambrose, Even poverty its self it is riches unto holy men, godly men do make their poverty turn to be riches, they get more riches out of their poverty then ever they get out of their revenues, out of all their trading in this world they never had such incomes as they have had out of their poverty, this a carnal heart will think strange, that a man shall make poverty to be the most gainful trade that ever he had in the world, I am persuaded that many Christians have found it so, that they have god more good by their poverty then ever they god by all their riches, you find it in scripture,
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therefore thinke not this starnge that I am speaking of, you doe not find any one Godly man that came out of an affliction worse then when he came into it,
Therefore think not this starnge that I am speaking of, you do not find any one Godly man that Come out of an affliction Worse then when he Come into it,
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but a great many Godly men you find have been worse for their prosperity, scarce one Godly man that you read in scripture of but was worse for prosperity (except Daniell and Nehemiah, I doe not read of any hurt they got by their prosperity that they had) scarce (I thinke) is any one example of any Godly man,
but a great many Godly men you find have been Worse for their Prosperity, scarce one Godly man that you read in scripture of but was Worse for Prosperity (except Daniell and Nehemiah, I do not read of any hurt they god by their Prosperity that they had) scarce (I think) is any one Exampl of any Godly man,
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so that you see it's no such strange thing, neither to one that is gracious that they shall get good by their affliction, Luther hath such an expression in his comment upon the 5 Chap. of the Galatians, in the 17 verse in his comment upon that place saith he, A christian becometh a mighty worker and a wonderfull creator, that is (saith he) to create out of heavinesse, joy, out of terrour comfort, out of sin righteousnesse,
so that you see it's no such strange thing, neither to one that is gracious that they shall get good by their affliction, Luther hath such an expression in his comment upon the 5 Chap. of the Galatians, in the 17 verse in his comment upon that place Says he, A christian Becometh a mighty worker and a wonderful creator, that is (Says he) to create out of heaviness, joy, out of terror Comfort, out of since righteousness,
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grace it is part of the divine nature, and being part of the divine nature it hath an impression of Gods Omnipotent power, that is, to create light out of darkensse, to bring good out of evill,
grace it is part of the divine nature, and being part of the divine nature it hath an impression of God's Omnipotent power, that is, to create Light out of darkensse, to bring good out of evil,
Just as Nicodemus in the third of John, what can a man be borne when he is old, can he enter the second time into his mothers womb and be borne? so when we speake of grace that it can turn water into wine,
Just as Nicodemus in the third of John, what can a man be born when he is old, can he enter the second time into his mother's womb and be born? so when we speak of grace that it can turn water into wine,
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and let them have water to drinke, and see if they can turn it into wine, Oh take heed thou speakest not in a scornefull way, of the wayes of God ▪ grace hath the power to turn afflictions into mercyes. Two men shall have one affliction,
and let them have water to drink, and see if they can turn it into wine, O take heed thou Speakest not in a scornful Way, of the ways of God ▪ grace hath the power to turn afflictions into Mercies. Two men shall have one affliction,
The Fifth thing is this, A Christian comes to this Contentment by making up the wants of his condition by the performance of the work of his condition.
The Fifth thing is this, A Christian comes to this Contentment by making up the Wants of his condition by the performance of the work of his condition.
well, how shall I come to be satisfied and content? A carnall heart thinks this, I must have my wants made up or else it is impossible that I should be content ▪ No,
well, how shall I come to be satisfied and content? A carnal heart thinks this, I must have my Wants made up or Else it is impossible that I should be content ▪ No,
but saith a gracious heart, What is the duty of the condition God hath put me into? Indeed my condition is changed, I was not long since in a prosperous condition,
but Says a gracious heart, What is the duty of the condition God hath put me into? Indeed my condition is changed, I was not long since in a prosperous condition,
the Lord hath called me no more Naomi, but Marah: Now what am I to do? what can I think now are those duties that God requires of me in the condition that he hath now put me into? And let me put forth my strength, in the performance of the duties of my present condition.
the Lord hath called me no more Naomi, but Marah: Now what am I to do? what can I think now Are those duties that God requires of me in the condition that he hath now put me into? And let me put forth my strength, in the performance of the duties of my present condition.
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yea, but let me spend my thoughts in thinking what my duty is, what is the duty of my present condition which I am in? O saith a man whose condition is changed and he hath lost his estate, Had I but my estate as I had heretofore,
yea, but let me spend my thoughts in thinking what my duty is, what is the duty of my present condition which I am in? O Says a man whose condition is changed and he hath lost his estate, Had I but my estate as I had heretofore,
O had I it again, I would do better then ever I did, but this may be but a temptation therefore you should rather think, What doth God require of me in the condition I am now brought into? And thou shouldest labour to bring thy heart to quiet and Contentment, by setting thy soul on work about the duties of thy present condition:
Oh had I it again, I would do better then ever I did, but this may be but a temptation Therefore you should rather think, What does God require of me in the condition I am now brought into? And thou Shouldst labour to bring thy heart to quiet and Contentment, by setting thy soul on work about the duties of thy present condition:
I cannot compare the folly of men and women, that think to get Contentment with their musing about other conditions better then to the way of Children;
I cannot compare the folly of men and women, that think to get Contentment with their musing about other conditions better then to the Way of Children;
But then they think if they were in another condition, they would be contented, and then when they have got into that condition, they are still as far from contentment as before.
But then they think if they were in Another condition, they would be contented, and then when they have god into that condition, they Are still as Far from contentment as before.
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But now the word that is translated will, it is the councell of God, and so it may be translated as well, That after David in his generation had served Gods councel, then he fell asleep.
But now the word that is translated will, it is the council of God, and so it may be translated as well, That After David in his generation had served God's council, then he fell asleep.
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A Sixt thing in the mystery of contentment is this, A gracious heart is conteted by the melting of his will and desires into Gods will and desires, by this meanes he gets contentment;
A Sixt thing in the mystery of contentment is this, A gracious heart is Contented by the melting of his will and Desires into God's will and Desires, by this means he gets contentment;
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So it is said of beleevers, that they are joyned to the Lord, and are one spirit, that is, look what Gods will is, I do not only see reason to submit to it,
So it is said of believers, that they Are joined to the Lord, and Are one Spirit, that is, look what God's will is, I do not only see reason to submit to it,
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but I would have it too, a gracious heart hath learned this art, not only to make the commanding will of God to be its own will, that is, what God commands me to do I will do it,
but I would have it too, a gracious heart hath learned this art, not only to make the commanding will of God to be its own will, that is, what God commands me to do I will do it,
as suppose a man makes over his debt to another man, if that man that I owe the debt too, be satisfied and contented, I am satisfied because I have made it over to him,
as suppose a man makes over his debt to Another man, if that man that I owe the debt too, be satisfied and contented, I am satisfied Because I have made it over to him,
A gracious heart must needs have satisfaction this way, because godlinesse doth teach him this, to see that his good is more in God then in himself, the good of my life,
A gracious heart must needs have satisfaction this Way, Because godliness does teach him this, to see that his good is more in God then in himself, the good of my life,
The Seventh thing, In the Art of Contentment is this, The Mystery consists not so much by bringing any thing without, to make my condition more comfortable,
The Seventh thing, In the Art of Contentment is this, The Mystery consists not so much by bringing any thing without, to make my condition more comfortable,
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Ja. 4. 1. From whence are wars, and strifs, are they not from your lusts that are within you? they are not so much from things without, but from within;
Ja. 4. 1. From whence Are wars, and strifs, Are they not from your Lustiest that Are within you? they Are not so much from things without, but from within;
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and now without the understanding of these things, and the practice of them, you will never come to a true Contentation in your way, Oh you will be bunglers in this trade of Christianity,
and now without the understanding of these things, and the practice of them, you will never come to a true Contentation in your Way, O you will be bunglers in this trade of Christianity,
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Eightly, He lives upon the dew of Gods blessing, it is the similitude of one Adrian Junius setting out a Contented man by a Grashopper, leaping and skipping up and down, that lives upon the dew,
Eighth, He lives upon the due of God's blessing, it is the similitude of one Adrian Junius setting out a Contented man by a Grasshopper, leaping and skipping up and down, that lives upon the due,
So a Christian can get food that the world knows not of, in a secret way is a Christian fed by the dew of the blessing of God, a poor man or woman that hath but a little which hath grace, lives a more contented life then his rich neighbour that hath agreat deal coming in, we find it so ordinarily,
So a Christian can get food that the world knows not of, in a secret Way is a Christian fed by the due of the blessing of God, a poor man or woman that hath but a little which hath grace, lives a more contented life then his rich neighbour that hath agreat deal coming in, we find it so ordinarily,
but they find there is a sweetnesse in what they do injoy, and they know this by experience that they never had such sweetnesse in former times, that though they had more plenty in former times then now they have,
but they find there is a sweetness in what they do enjoy, and they know this by experience that they never had such sweetness in former times, that though they had more plenty in former times then now they have,
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If a King should send a peice of meat from his own table, it is a great deal more comfortable to a Courtier then if he had twenty dishes at ordinary allowance,
If a King should send a piece of meat from his own table, it is a great deal more comfortable to a Courtier then if he had twenty Dishes At ordinary allowance,
if the King send but any little thing and say, go and carry this to such a man as a token of my love, Oh how delightful is that unto him? are your husbands at Sea and send you a token of their love, it is more then forty times so much that you have in your houses already:
if the King send but any little thing and say, go and carry this to such a man as a token of my love, O how delightful is that unto him? Are your Husbands At Sea and send you a token of their love, it is more then forty times so much that you have in your houses already:
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and is it not better to have a little upon free cost, then to come to have all to pay for? Grace doth shew a man that what he hath, he hath it on free cost, from God as from a Father,
and is it not better to have a little upon free cost, then to come to have all to pay for? Grace does show a man that what he hath, he hath it on free cost, from God as from a Father,
Fourthly, a godly man may very well be content, though he hath but little, for what he hath he hath it by right of Iesus Christ, by the purchase of Iesus Christ, he hath a right to it, another manner of right to what he hath,
Fourthly, a godly man may very well be content, though he hath but little, for what he hath he hath it by right of Iesus christ, by the purchase of Iesus christ, he hath a right to it, Another manner of right to what he hath,
so it is with the wicked, they have forfeited all their right to all comforts in this world, they are condemned by God as Malefactors, and are going to execution;
so it is with the wicked, they have forfeited all their right to all comforts in this world, they Are condemned by God as Malefactors, and Are going to execution;
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when he eat his own, bread, and had his wife and children about him? oh a dish of green herbs at home would be a great deal better then any dainties in such a supper as that is;
when he eat his own, bred, and had his wife and children about him? o a dish of green herbs At home would be a great deal better then any dainties in such a supper as that is;
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every bit of bread that thou eatest, if thou beest a godly man or woman, Iesus Christ hath bought it for thee, thou goest to market and buiest thy meat and drink with thy money,
every bit of bred that thou Eatest, if thou Best a godly man or woman, Iesus christ hath bought it for thee, thou goest to market and buiest thy meat and drink with thy money,
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but know that before thou hast bought it, or paid money, Christ hath bought it at the hand of God the Father with his blood, thou hast it at the hands of men for money,
but know that before thou hast bought it, or paid money, christ hath bought it At the hand of God the Father with his blood, thou hast it At the hands of men for money,
Fifthly, there's another thing that shews the sweetnesse that there is in that little that the Saints have by which they come to have contentment, whereas others cannot;
Fifthly, there's Another thing that shows the sweetness that there is in that little that the Saints have by which they come to have contentment, whereas Others cannot;
but as the Fore-runner of those eternall mercies that the Lord intends for them ▪ now if a man hath but twelve pence given to him as an earnest penny for some great possession that he must have ▪ Is not that better then if he had forty pounds given unto him otherwise? So every comfort that the Saints have in this world, it is an earnest penny to them of those eternall mercies that the Lord hath provided for them;
but as the Forerunner of those Eternal Mercies that the Lord intends for them ▪ now if a man hath but twelve pence given to him as an earnest penny for Some great possession that he must have ▪ Is not that better then if he had forty pounds given unto him otherwise? So every Comfort that the Saints have in this world, it is an earnest penny to them of those Eternal Mercies that the Lord hath provided for them;
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but when thou sittest at thy Table, and rejoycest with thy wife and children and friends, thou mayest look upon every one of those but as a fore-runner,
but when thou Sittest At thy Table, and Rejoicest with thy wife and children and Friends, thou Mayest look upon every one of those but as a forerunner,
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And can enjoy the sweetness of love in his afflictions as well, as in his mercies, yea the truth is the afflictions of Gods people comes from the same Eternall love that Jesus Christ did come from.
And can enjoy the sweetness of love in his afflictions as well, as in his Mercies, yea the truth is the afflictions of God's people comes from the same Eternal love that jesus christ did come from.
And that speach of Ierom, he is a happy man that is beaten when the stroke is a stroke of love, all Gods strokes are strokes of love and mercy, all Gods wayes are mercy and truth, to those that feare him and love him, Psa. 25. 10. The wayes of God, the wayes of affliction,
And that speech of Jerom, he is a happy man that is beaten when the stroke is a stroke of love, all God's Strokes Are Strokes of love and mercy, all God's ways Are mercy and truth, to those that Fear him and love him, Psa. 25. 10. The ways of God, the ways of affliction,
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In the tenth place a Godly man hath contentment in the way of a mystery, because as he sees all his afflictions come from the same love that Jesus Christ did,
In the tenth place a Godly man hath contentment in the Way of a mystery, Because as he sees all his afflictions come from the same love that jesus christ did,
As now for instance, thus, a Christian when he would have contentment fals a working, what is my affliction? is it poverty that God strikes me withall? Jesus Christ had not a house to hide his head in, the Fowls of the ayr had nests,
As now for instance, thus, a Christian when he would have contentment falls a working, what is my affliction? is it poverty that God strikes me withal? jesus christ had not a house to hide his head in, the Fowls of the air had nests,
now my poverty is sanctified by Christs poverty, I can see by faith the curse and sting and venom of my poverty, taken out by the poverty of Jesus Christ, Christ Jesus he was poor in this world to deliver me from the curse of my poverty, that it should not be cursed unto me then my poverty is not afflictive,
now my poverty is sanctified by Christ poverty, I can see by faith the curse and sting and venom of my poverty, taken out by the poverty of jesus christ, christ jesus he was poor in this world to deliver me from the curse of my poverty, that it should not be cursed unto me then my poverty is not afflictive,
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And so again, am I disgraced, dishonoured, is my good name taken away? why Jesus Christ he had dishonour put upon him, he was called Beelzebub, and a Samaritan,
And so again, am I disgraced, dishonoured, is my good name taken away? why jesus christ he had dishonour put upon him, he was called Beelzebub, and a Samaritan,
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whereas another man his heart is overwhelmed with dishonours, and disgrace, and he goes this way to work to get contentment, perhaps if you be spoken ill of, you have no otherway to ease and right your selves,
whereas Another man his heart is overwhelmed with dishonours, and disgrace, and he Goes this Way to work to get contentment, perhaps if you be spoken ill of, you have no otherways to ease and right your selves,
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but did they not rail upon Jesus Christ, and speak ill of him? and what am I in comparison of Christ? And the subjection of Christ to such an evill, it was for me, that though such a thing should come upon me, I might know that the curse of it is taken from me through Christs subjection to that evill;
but did they not rail upon jesus christ, and speak ill of him? and what am I in comparison of christ? And the subjection of christ to such an evil, it was for me, that though such a thing should come upon me, I might know that the curse of it is taken from me through Christ subjection to that evil;
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and cannot bare his pain, art thou a Christian? hast thou ever tryed this way of getting contentment, to act thy faith upon all the pains and sufferings that Jesus Christ did suffer, this would be the way of Contentment,
and cannot bore his pain, art thou a Christian? hast thou ever tried this Way of getting contentment, to act thy faith upon all the pains and sufferings that jesus christ did suffer, this would be the Way of Contentment,
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and you wonder at it, this is the way that he gets it, he gets it by acting his faith upon what pains Iesus Christ did suffer, thou art afraid of death, the way to get Contentment, it is by exercising thy faith upon the death of Iesus Christ:
and you wonder At it, this is the Way that he gets it, he gets it by acting his faith upon what pains Iesus christ did suffer, thou art afraid of death, the Way to get Contentment, it is by exercising thy faith upon the death of Iesus christ:
now the acting thy faith upon Iesus Christ thus, brings Contentment, and is not this a mysterie to carnall hearts? a gracious heart finds Contentment in a way of a mysterie ▪ no marvell though Saint Paul saith, I am instructed in a Mysterie, to be contented in whatsoever condition I am in.
now the acting thy faith upon Iesus christ thus, brings Contentment, and is not this a mystery to carnal hearts? a gracious heart finds Contentment in a Way of a mystery ▪ no marvel though Saint Paul Says, I am instructed in a Mystery, to be contented in whatsoever condition I am in.
In the eleventh place, there is yet a further Mysterie (for this I hope you will find a verie usefull point unto you) and you will see what a plaine way there is, (before we have done) for one that is skil'd in Religion to get contentment,
In the eleventh place, there is yet a further Mystery (for this I hope you will find a very useful point unto you) and you will see what a plain Way there is, (before we have done) for one that is skilled in Religion to get contentment,
I say the eleventh mystery in contentment is this A gracious heart hath contentment by fetching strength from Jesus Christ, he is able to beare his burden by fetching strength from auother, now this is a riddle indeede,
I say the eleventh mystery in contentment is this A gracious heart hath contentment by fetching strength from jesus christ, he is able to bear his burden by fetching strength from auother, now this is a riddle indeed,
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if there be a burden upon you you must fetch strength from another, indeed to have another to come and stand under the burden, that way they would know,
if there be a burden upon you you must fetch strength from Another, indeed to have Another to come and stand under the burden, that Way they would know,
and thereby is inabled to bear whatsoever God lays upon him, by the strength that he finds from Jesus Christ, of his fullness doe we receave grace for grace, there is strength in Christ not onely to sanctif•e and save us,
and thereby is enabled to bear whatsoever God lays upon him, by the strength that he finds from jesus christ, of his fullness do we receive grace for grace, there is strength in christ not only to sanctif•e and save us,
but strength to support us under all our burdens and afflictions, and Christ expects that when we are under any burden that we should act our faith upon him to draw vertue and strength from him, the acting of faith that's the great grace that is to be acted under afflictions, it's true other graces should be acted,
but strength to support us under all our burdens and afflictions, and christ expects that when we Are under any burden that we should act our faith upon him to draw virtue and strength from him, the acting of faith that's the great grace that is to be acted under afflictions, it's true other graces should be acted,
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but the grace of faith it drawes strength from Christ, in looking upon him that hath the fullnes of all strength to be convayed into the hearts of all beleevers.
but the grace of faith it draws strength from christ, in looking upon him that hath the fullness of all strength to be conveyed into the hearts of all believers.
if the burden be doubled, yet if he can have his strength to be trebled, the burden will not be heavier but lighter then it was before to our naturall strength.
if the burden be doubled, yet if he can have his strength to be trebled, the burden will not be Heavier but lighter then it was before to our natural strength.
Though thou canst not tell how to bear it with thine owne strength, yet what canst thou tell what thou shalt doe with the strength of Jesus Christ? Thou saist thou canst not bear it ' why doest thou thinke that Christ could not bear it? if Christ could bear it why mayest not thou come to bear it? You will say can I have the strength of Christ? Yea, that is made over to thee by faith,
Though thou Canst not tell how to bear it with thine own strength, yet what Canst thou tell what thou shalt do with the strength of jesus christ? Thou Sayest thou Canst not bear it ' why dost thou think that christ could not bear it? if christ could bear it why Mayest not thou come to bear it? You will say can I have the strength of christ? Yea, that is made over to thee by faith,
and therfore we find such a strange kind of expression in the Epistle of saint Paul to the Collo•sians, praying for the saints that they might be strengthned with all might according unto his glorious power, unto what? Vnto all patience and long suffering with joyfullnesse.
and Therefore we find such a strange kind of expression in the Epistle of saint Paul to the Collo•sians, praying for the Saints that they might be strengthened with all might according unto his glorious power, unto what? Unto all patience and long suffering with joyfullnesse.
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Al••ie may be you do not exercise so much patience, as a wise man or a wise woman that hath but natural reason ▪ •ut where is the power of God, the glorious power of God? where ▪ s the strengthening ▪ with all might ▪ unto all long-suffering and patience and that with joyfulnesse? It is true, the spirit of a man may be able to sustain his infirmities;
Al••ie may be you do not exercise so much patience, as a wise man or a wise woman that hath but natural reason ▪ •ut where is the power of God, the glorious power of God? where ▪ s the strengthening ▪ with all might ▪ unto all long-suffering and patience and that with joyfulness? It is true, the Spirit of a man may be able to sustain his infirmities;
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but much more then when this spirit is acted with grace ▪ and holinesse, and when it is fill'd with the strength of Jesus Christ, this is the way of a godly mans getting Contentment, the Mystery of it • it is by fetching in strength from Jesus Christ.
but much more then when this Spirit is acted with grace ▪ and holiness, and when it is filled with the strength of jesus christ, this is the Way of a godly men getting Contentment, the Mystery of it • it is by fetching in strength from jesus christ.
and doth know how to make up all wants in God himself, that is another Mysterie, he hath God in what he hath, that I spoke too somwhat before, in shewing the dew of Gods blessing in what he hath,
and does know how to make up all Wants in God himself, that is Another Mystery, he hath God in what he hath, that I spoke too somewhat before, in showing the due of God's blessing in what he hath,
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such a man is a poor man, the plunderers came and took away all that he had, what shall he do then when all is gone? But when all is gone ▪ there is an art and skill that godlinesse teaches to make up all those losses in God, many men that have their houses burnt go about gathering;
such a man is a poor man, the plunderers Come and took away all that he had, what shall he do then when all is gone? But when all is gone ▪ there is an art and skill that godliness Teaches to make up all those losses in God, many men that have their houses burned go about gathering;
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Am not I to thee (saith Elkanah to Hannah ) instead of ten Children? so saith God to a gracious heart, thou wantest this, thy estate is plundered Why? Am not I to ▪ thee instead of ten houses,
Am not I to thee (Says Elkanah to Hannah) instead of ten Children? so Says God to a gracious heart, thou Wantest this, thy estate is plundered Why? Am not I to ▪ thee instead of ten houses,
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Christian how didest thou injoy comfort before? was the creature any other to thee but a Cunduit, a pipe that did convey Gods goodnesse to thee? The pipe is cut off saith God ▪ come to me the fountain and drink immeadiately ▪ though the Beames be taken away,
Christian how didst thou enjoy Comfort before? was the creature any other to thee but a Cunduit, a pipe that did convey God's Goodness to thee? The pipe is Cut off Says God ▪ come to me the fountain and drink immediately ▪ though the Beams be taken away,
now if thou injoyest God ▪ to be thy portion ▪ if thy soul can say with the Church in Lamentations, 3. 24. The Lord is my portion, saith my soul, why shouldest thou not be satisfied and contented as God, God is contented, he is in eternal Contentment in himself;
now if thou enjoyest God ▪ to be thy portion ▪ if thy soul can say with the Church in Lamentations, 3. 24. The Lord is my portion, Says my soul, why Shouldst thou not be satisfied and contented as God, God is contented, he is in Eternal Contentment in himself;
now if thou hast that God to be thy portion, why shouldest not thou be contented with him alone? God is contented with himself alone ▪ if thou hast him thou mayest be Contented with him alone,
now if thou hast that God to be thy portion, why Shouldst not thou be contented with him alone? God is contented with himself alone ▪ if thou hast him thou Mayest be Contented with him alone,
and if there be severall pipes, upon which he finde the water come but scantly into his washhouse ▪ he will rather stop the other pipes that he may have all the water come in where he would have it.
and if there be several pipes, upon which he find the water come but scantly into his washhouse ▪ he will rather stop the other pipes that he may have all the water come in where he would have it.
As if you have Children, because you have servants perhaps do feed them and give them things, you perceive that your servants do steal away the hearts of your Children, you would hardly be able to bear it;
As if you have Children, Because you have Servants perhaps do feed them and give them things, you perceive that your Servants do steal away the hearts of your Children, you would hardly be able to bear it;
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or herself, and what losse hath the Child that the affections that run in a rough chanell before, towards the servant, it runs now towards the mother? So those affections that runs towards the creature, God would have them run towards himself, that so he may be All in All to thee here in this world:
or herself, and what loss hath the Child that the affections that run in a rough channel before, towards the servant, it runs now towards the mother? So those affections that runs towards the creature, God would have them run towards himself, that so he may be All in All to thee Here in this world:
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There is one text in the Revelations that speaks of the glorious condition of the Church that is like to be even here in this world, Revel. 21. 22. And I saw no Temple therein,
There is one text in the Revelations that speaks of the glorious condition of the Church that is like to be even Here in this world, Revel. 21. 22. And I saw no Temple therein,
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they had no need of the Sun or Moon, it speaks of such a glorious condition that the Church is like to be in here in this world, this doth not speak of heaven,
they had no need of the Sun or Moon, it speaks of such a glorious condition that the Church is like to be in Here in this world, this does not speak of heaven,
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for it follows presently in the 24. and 26. verse, And they (speaking of the Kings of the earth,) And the Kings of the earth do bring their glory and honour unto it,
for it follows presently in the 24. and 26. verse, And they (speaking of the Kings of the earth,) And the Kings of the earth do bring their glory and honour unto it,
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And in the 26. vers• ▪ And they shall bring the glory and honour of the nations into it, therefore it must •••ds be meant here in this world and nor in heaven,
And in the 26. vers• ▪ And they shall bring the glory and honour of the Nations into it, Therefore it must •••ds be meant Here in this world and nor in heaven,
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now if there be such a time here in this world, that God shall be All in All, that in comparison there shall be no such need of creatures as now ▪ there is,
now if there be such a time Here in this world, that God shall be All in All, that in comparison there shall be no such need of creatures as now ▪ there is,
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Oh that you would but mind this Mysterie, that it may be a reality to the hearts of the Saints in such times as these are, they would find this priviledge that they get by grace, to be worth thousands of worlds,
O that you would but mind this Mystery, that it may be a reality to the hearts of the Saints in such times as these Are, they would find this privilege that they get by grace, to be worth thousands of world's,
hence is that of Jacob that I mentioned in another •ase, it is remarkable, and comes in fully here ▪ In Gen• 33. that notable speech of Jacob when his brother Esau did meet him, ye find in one place that Esau he refused Jacobs present ▪ In the 8. verse,
hence is that of Jacob that I mentioned in Another •ase, it is remarkable, and comes in Fully Here ▪ In Gen• 33. that notable speech of Jacob when his brother Esau did meet him, you find in one place that Esau he refused Jacobs present ▪ In the 8. verse,
and I ha•• enough saith Jacob, but in the hebrew Jacobs word is different from Esau•, Jacobs word signifies (I have all thing•) and yet Jacob was p•o•e• •h•• Esau ▪ Oh this should be a shame to us that an Esau should say I have enough,
and I ha•• enough Says Jacob, but in the hebrew Jacobs word is different from Esau•, Jacobs word signifies (I have all thing•) and yet Jacob was p•o•e• •h•• Esau ▪ O this should be a shame to us that an Esau should say I have enough,
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nay to make up all in himself, not from himself but in himself, that is, a gracious heart hath so much of God within himself, that he hath enough there to make up all his wants that are without.
nay to make up all in himself, not from himself but in himself, that is, a gracious heart hath so much of God within himself, that he hath enough there to make up all his Wants that Are without.
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In Pro. 14. 14. A good man shall be satisfied from himself, from that that is within himself, that is the meaning, a gracious man he hath a bird within his own bosom that makes him melody enough,
In Pro 14. 14. A good man shall be satisfied from himself, from that that is within himself, that is the meaning, a gracious man he hath a bird within his own bosom that makes him melody enough,
and a Kingdom of God, you see him spoken ill of abroad, he hath a conscience within him that makes up the want of a name and credit, that is instead of a thousand witnesses.
and a Kingdom of God, you see him spoken ill of abroad, he hath a conscience within him that makes up the want of a name and credit, that is instead of a thousand Witnesses.
Thirtenth, A gracious heart fetches Contentment from the Covenant that God hath made with him, Now this is a way of fetching contentment that the men of the world know not of;
Thirtieth, A gracious heart Fetches Contentment from the Covenant that God hath made with him, Now this is a Way of fetching contentment that the men of the world know not of;
they can fetch ▪ contentment, if they have the creature to satisfie them ▪ But to fetch contentment from the Covenant of grace that they have little skill in:
they can fetch ▪ contentment, if they have the creature to satisfy them ▪ But to fetch contentment from the Covenant of grace that they have little skill in:
I should here have opened two things, first, how to fetch contentment from the Covenant of grace in generall ▪ (but I shall speak to that in the next sermon and now onely a word to the second) Secondly how he fetches contentment from the particular branches of the Covenant, that is, from the particular promises that he hath,
I should Here have opened two things, First, how to fetch contentment from the Covenant of grace in general ▪ (but I shall speak to that in the next sermon and now only a word to the second) Secondly how he Fetches contentment from the particular branches of the Covenant, that is, from the particular promises that he hath,
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As I should have shewn several promises that God hath made let the affliction be what it will, I will but onely mention one, that is the saddest affliction of all;
As I should have shown several promises that God hath made let the affliction be what it will, I will but only mention one, that is the Saddest affliction of all;
then here is a promise for the pestilence in the 5 and 6 verses, this is a scripture to those that are in danger of it, you will say this is a promise that the Plague shall not come nigh them,
then Here is a promise for the pestilence in the 5 and 6 Verses, this is a scripture to those that Are in danger of it, you will say this is a promise that the Plague shall not come High them,
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Ans. First, this is the Answer I would give, the promises of outward deliverāces that were made to the people of God in the time of the law, were to be understood then a great deal more litterally,
Ans. First, this is the Answer I would give, the promises of outward Deliverances that were made to the people of God in the time of the law, were to be understood then a great deal more literally,
though God made a covenant of grace & eternal life in Christ with them, yet I think there was another Covenant too ▪ that God speaks of as a distinct covenant for outward things, to deal with his people by according to their waies, either in outward prosperity,
though God made a Covenant of grace & Eternal life in christ with them, yet I think there was Another Covenant too ▪ that God speaks of as a distinct Covenant for outward things, to deal with his people by according to their ways, either in outward Prosperity,
the generall constant way of God was to deal with the people of the Jews acording as they did well or ill, (in an ordinary way), with outward judgments, and outward mercyes:
the general constant Way of God was to deal with the people of the jews according as they did well or ill, (in an ordinary Way), with outward Judgments, and outward Mercies:
we canot bring such a certain conclusion, that if God did deal so severely with men by such and such aflictions that he will deal so with them now: and so;
we canot bring such a certain conclusion, that if God did deal so severely with men by such and such afflictions that he will deal so with them now: and so;
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that they shall have outward prosperitie as they had then, therefore that's the first thing, for the understanding of this, and all other texts of that kind
that they shall have outward Prosperity as they had then, Therefore that's the First thing, for the understanding of this, and all other texts of that kind
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Thirdly, when God doth make such promises to his people, yet still it must be with this reservation, that God must have liberty to these three things. 1. That notwithstanding his promise, he will have liberty to make use of any thing for your chastisement. 2. That he must have liberty, to make use of your estates,
Thirdly, when God does make such promises to his people, yet still it must be with this reservation, that God must have liberty to these three things. 1. That notwithstanding his promise, he will have liberty to make use of any thing for your chastisement. 2. That he must have liberty, to make use of your estates,
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God must have liberty, though he have made a promise to you He will not loose the propriety that he hath in your estates and lives. 3. God must have so much liberty to make use of what you have,
God must have liberty, though he have made a promise to you He will not lose the propriety that he hath in your estates and lives. 3. God must have so much liberty to make use of what you have,
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there is so much to be learned in the promise that God hath made concerning this particular evill, that the people of God they may come to quiet and content their hearts in this affliction.
there is so much to be learned in the promise that God hath made Concerning this particular evil, that the people of God they may come to quiet and content their hearts in this affliction.
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or at least to deliver me from all the evill of it, now if this thing doth befall me and yet I have a promise of God, certainly the evill of it is taken away, this promise tels me that if it doth befall me yet it is for some notable end,
or At least to deliver me from all the evil of it, now if this thing does befall me and yet I have a promise of God, Certainly the evil of it is taken away, this promise tells me that if it does befall me yet it is for Some notable end,
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and the troubles of their spirits, but now those that are godly when they come to hear the word they find out that in the word, there is as a plaister to all their wounds,
and the Troubles of their spirits, but now those that Are godly when they come to hear the word they find out that in the word, there is as a plaster to all their wounds,
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But now for other particular promises, and more generally for the Covenant of grace, how and in what mysterious way the Saints do work to fetch out Contentment and satisfaction to their souls, we shall refer to the next time.
But now for other particular promises, and more generally for the Covenant of grace, how and in what mysterious Way the Saints do work to fetch out Contentment and satisfaction to their Souls, we shall refer to the next time.
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That's the next then, a Christian heart hath not only Contentment in God, and certainly he that hath God must have all, he that hath him that hath all he hath all;
That's the next then, a Christian heart hath not only Contentment in God, and Certainly he that hath God must have all, he that hath him that hath all he hath all;
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But here's another thing that's further, I say a godly man can make up whatsoever he wants without the creature, he can make it up in himselfe, in the 14. of the Prov. 14. A good man is satisfied in himselfe ▪ as now,
But here's Another thing that's further, I say a godly man can make up whatsoever he Wants without the creature, he can make it up in himself, in the 14. of the Curae 14. A good man is satisfied in himself ▪ as now,
If he wants outward comforts, good chear, feasting, a good conscience is a continuall feast, he can make up the want of a feast by that peace he hath in his own conscience;
If he Wants outward comforts, good cheer, feasting, a good conscience is a continual feast, he can make up the want of a feast by that peace he hath in his own conscience;
And then doth he want honour, he hath his own conscience witnessing for him, that is as a thousand witnesses, the Scripture saith in the 17. of Luke, v. 21. Neither shall they say lo here,
And then does he want honour, he hath his own conscience witnessing for him, that is as a thousand Witnesses, the Scripture Says in the 17. of Lycia, v. 21. Neither shall they say lo Here,
truly, upon this Scripture of the Kingdom of God being within, those that are learned if they would but look into that Coment upon the Gospel that we have of a learned man, they shall find a very strange conceit that he hath about this very text, he confesses indeed it is unutterable,
truly, upon this Scripture of the Kingdom of God being within, those that Are learned if they would but look into that Comment upon the Gospel that we have of a learned man, they shall find a very strange conceit that he hath about this very text, he Confesses indeed it is unutterable,
and so indeed it is, the Kingdom of God is within you, he makes it that there is such a presence of God and Christ within the soul of a man, that when the body dies, he saith, that the soul goes into God and Christ that is within him, the souls going into God and Christ,
and so indeed it is, the Kingdom of God is within you, he makes it that there is such a presence of God and christ within the soul of a man, that when the body die, he Says, that the soul Goes into God and christ that is within him, the Souls going into God and christ,
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and enjoying of that Communion with God and Christ that is within its selfe, that's Heaven to it (saith he) he confesses he is not able to expresse himselfe,
and enjoying of that Communion with God and christ that is within its self, that's Heaven to it (Says he) he Confesses he is not able to express himself,
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but certainly for the present before death, there's a Kingdom of God within the soul, such a manifestation of God in the soul that is enough to Content the heart of any godly man in the world, the Kingdom that he hath now within him, he shall not stay till afterwards, till he goes to Heaven,
but Certainly for the present before death, there's a Kingdom of God within the soul, such a manifestation of God in the soul that is enough to Content the heart of any godly man in the world, the Kingdom that he hath now within him, he shall not stay till afterwards, till he Goes to Heaven,
nay, you may certainly find Heaven pays for all already ▪ there is a Heaven within the Souls of the Saints, that's a certain truth, no soul shall ever come to heaven,
nay, you may Certainly find Heaven pays for all already ▪ there is a Heaven within the Souls of the Saints, that's a certain truth, no soul shall ever come to heaven,
Now this is a great Mysterie to have the Kingdom of Heaven in the Soul, no man can know this but that Soul that hath it, that Heaven which is within the Soul for the present (I say) it is like the white stone and the new name, that none but those that have it can understand it:
Now this is a great Mystery to have the Kingdom of Heaven in the Soul, no man can know this but that Soul that hath it, that Heaven which is within the Soul for the present (I say) it is like the white stone and the new name, that none but those that have it can understand it:
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That place that we have in the first of James seems to allude to that condition of men that have all their estates within themselves, Iam. 1. 4. But let patience have her perfect work that we may be perfect,
That place that we have in the First of James seems to allude to that condition of men that have all their estates within themselves, Iam. 1. 4. But let patience have her perfect work that we may be perfect,
and a piece there, but he hath it all lye together, and the heart being patient under afflictions finds it selfe to be in such an estate as this is, finds his whole inheritance to be together,
and a piece there, but he hath it all lie together, and the heart being patient under afflictions finds it self to be in such an estate as this is, finds his Whole inheritance to be together,
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And now still to shew this by further similitudes, it is with him being fild with good things, just like as it is with many a man that enjoys abundance of comforts at home, at his own house, God grants to him a convenient habitation, a comfortable yoke fellow,
And now still to show this by further Similitudes, it is with him being filled with good things, just like as it is with many a man that enjoys abundance of comforts At home, At his own house, God grants to him a convenient habitation, a comfortable yoke fellow,
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those that have close houses that are unsavory, and smels ill, they delight to go into the fresh ayr, I but it is not so with many others that have these at home;
those that have close houses that Are unsavoury, and smells ill, they delight to go into the fresh air, I but it is not so with many Others that have these At home;
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so a carnall man he hath but little Contentment in his own spirit, it's Austins similitude (saith he) an ill conscience is like a scoulding wife, a man (saith he) that hath an ill conscience he cares not to look into his own soul,
so a carnal man he hath but little Contentment in his own Spirit, it's Austins similitude (Says he) an ill conscience is like a scolding wife, a man (Says he) that hath an ill conscience he Cares not to look into his own soul,
and always whyning, it is a sign that there's an emptinesse in their hearts, but if their hearts were filled with grace they would not make such an noise as now they do.
and always whining, it is a Signen that there's an emptiness in their hearts, but if their hearts were filled with grace they would not make such an noise as now they do.
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Vertue it is Content with its selfe, for to live well; (It's a speech of Cicero, and it's in one of his Paradoxes) it finds enough within its own sphere for the living happily,
Virtue it is Content with its self, for to live well; (It's a speech of Cicero, and it's in one of his Paradoxes) it finds enough within its own sphere for the living happily,
yet thou hast enough within thy selfe, you will say such and such men that have all things they need not be beholding to any body, you shall have many that will labour and take pains when they are young, that they might not be beholding to others, I love to live of my selfe;
yet thou hast enough within thy self, you will say such and such men that have all things they need not be beholding to any body, you shall have many that will labour and take pains when they Are young, that they might not be beholding to Others, I love to live of my self;
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now a Christian may do so, not that he doth not live upon God; (I mean not so) but upon that that he hath of God within himselfe, that he can live upon,
now a Christian may do so, not that he does not live upon God; (I mean not so) but upon that that he hath of God within himself, that he can live upon,
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and those that are godly and keep close to God in their Communion with him, they understand what I mean by this, that a Christian hath supply of all his wants within himselfe;
and those that Are godly and keep close to God in their Communion with him, they understand what I mean by this, that a Christian hath supply of all his Wants within himself;
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First from the Covenant in generall, Ile give you one Scripture for that, it's very remarkable, in the second of Sam. 23. vers. 5. Although my house be not so with God,
First from the Covenant in general, I'll give you one Scripture for that, it's very remarkable, in the second of Sam. 23. vers. 5. Although my house be not so with God,
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for this is all my salvation, and all my desire, although he make it not to grow, it's a most admirable Scripture of David that yet had not the Covenant of Grace opened so fully as we have.
for this is all my salvation, and all my desire, although he make it not to grow, it's a most admirable Scripture of David that yet had not the Covenant of Grace opened so Fully as we have.
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so comfortably every way as I would, although it be not so, what hath he to content his spirit? saith he, he hath made with me an everlasting Covenant, this is that that helps all;
so comfortably every Way as I would, although it be not so, what hath he to content his Spirit? Says he, he hath made with me an everlasting Covenant, this is that that helps all;
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we see there is no resting in the things of this world, yet the Lord hath made with me an everlasting Covenant ordered in all things ▪ I find disorder in my heart, in my family;
we see there is no resting in the things of this world, yet the Lord hath made with me an everlasting Covenant ordered in all things ▪ I find disorder in my heart, in my family;
I can be sure of nothing here, especially in these times, we know that a man can be sure of little that he hath, who can be sure of his estate? perhaps some of you here that have liv'd well and comfortably before,
I can be sure of nothing Here, especially in these times, we know that a man can be sure of little that he hath, who can be sure of his estate? perhaps Some of you Here that have lived well and comfortably before,
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But saith he the Covenant is sure, what I venture to Sea that's not sure but here's an assurance Office indeed, here's a great assurance Office for the Saints,
But Says he the Covenant is sure, what I venture to Sea that's not sure but here's an assurance Office indeed, here's a great assurance Office for the Saints,
and they are not at charge, but only the exercising of Grace, for they may goe to this Assurance Office to assure every thing that they venture, either to have the thing it selfe, or be paid for it:
and they Are not At charge, but only the exercising of Grace, for they may go to this Assurance Office to assure every thing that they venture, either to have the thing it self, or be paid for it:
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And then mark what follows, This is all my Salvation, Why Dauid wilt thou not have salvation from thine enemies and outward dangers, from pestilence and plague? The frame of his spirit is quieted, as if he should say;
And then mark what follows, This is all my Salvation, Why David wilt thou not have salvation from thine enemies and outward dangers, from pestilence and plague? The frame of his Spirit is quieted, as if he should say;
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if that Salvation comes well and good, I shall praise God for it, but that that I have in the Covenant that's my salvation, I look upon that as enough:
if that Salvation comes well and good, I shall praise God for it, but that that I have in the Covenant that's my salvation, I look upon that as enough:
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Yea and then further, This is all my Salvation and all my desire, Why David is there not something else that thou wouldest have besides this Covenant? No saith he, it is all involved in this.
Yea and then further, This is all my Salvation and all my desire, Why David is there not something Else that thou Wouldst have beside this Covenant? No Says he, it is all involved in this.
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and of the Covenant of grace, but have you found it so effectual to your souls, have you suckt this sweetnesse from the Covenant and content to your hearts in your sad conditions? It's a speciall sign of the truth of grace in any soul, that when any affliction doth befall him, in a kind of natural way he doth presently repair to the Covenant, just as a Child as soon as ever is is in danger, you shall not need to tell him and say when you are in danger you must go to your father or mother, why nature tells him so;
and of the Covenant of grace, but have you found it so effectual to your Souls, have you sucked this sweetness from the Covenant and content to your hearts in your sad conditions? It's a special Signen of the truth of grace in any soul, that when any affliction does befall him, in a kind of natural Way he does presently repair to the Covenant, just as a Child as soon as ever is is in danger, you shall not need to tell him and say when you Are in danger you must go to your father or mother, why nature tells him so;
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and there it finds ease and rest ▪ and if you find that your hearts do thus work, presently to be runing to the Covenant, it is an excellent sign of the truth of grace: that's for the general.
and there it finds ease and rest ▪ and if you find that your hearts do thus work, presently to be runing to the Covenant, it is an excellent Signen of the truth of grace: that's for the general.
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Now I remember I spoke a little about that, that in outward promises in the times of the law, they might rest more upon them then we can in the time of the gospel.
Now I Remember I spoke a little about that, that in outward promises in the times of the law, they might rest more upon them then we can in the time of the gospel.
for there was a special covenant, that God pleased to call a New Covenant by way of distinction from the other covenant that is made with us in Christ for eternall life:
for there was a special Covenant, that God pleased to call a New Covenant by Way of distinction from the other Covenant that is made with us in christ for Eternal life:
and so even the law was given to them in a more peculiar way for an external covenant of outward blessings in the land of Canaan ▪ and so God did deale with them in a more external covenant then he doth now with his people.
and so even the law was given to them in a more peculiar Way for an external Covenant of outward blessings in the land of Canaan ▪ and so God did deal with them in a more external Covenant then he does now with his people.
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We must lay no more upon outward promises then this, and therefore if we will lay more, we make the promise to bear more then it will bear out. For to give some instance;
We must lay no more upon outward promises then this, and Therefore if we will lay more, we make the promise to bear more then it will bear out. For to give Some instance;
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I opened that promise in Psal. 91. now if I had lived in the time of the Law, perhaps I might have been somewhat more confident of the litterall performance of the promise,
I opened that promise in Psalm 91. now if I had lived in the time of the Law, perhaps I might have been somewhat more confident of the literal performance of the promise,
certainly though this promise was made in the time of the Law, yet it will be made good to all the Saints now, one way or other, either in the letter or some other waies.
Certainly though this promise was made in the time of the Law, yet it will be made good to all the Saints now, one Way or other, either in the Letter or Some other ways.
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For so we find it plainly, that promise that was made to Joshua, I will not fail thee nor forsake thee, Josh. 1. 5. It's applied to the Christians in the time of the Gospel.
For so we find it plainly, that promise that was made to joshua, I will not fail thee nor forsake thee, Josh. 1. 5. It's applied to the Christians in the time of the Gospel.
So that here is the way of faith in bringing Contentment by the promises, that all the promises that ever were made to our forefathers, from the begining of the world, the Saints of God have an intrest in them, they are their inheritances,
So that Here is the Way of faith in bringing Contentment by the promises, that all the promises that ever were made to our Forefathers, from the beginning of the world, the Saints of God have an Interest in them, they Are their inheritances,
now in that place in the Hebrewes in the Greek there's five negatives, I will not, not, not not, not again, there is the elegancy of it very much, in the Greek (I say) there is five negatives in that little sentence;
now in that place in the Hebrews in the Greek there's five negatives, I will not, not, not not, not again, there is the elegancy of it very much, in the Greek (I say) there is five negatives in that little sentence;
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though still not so much in the litteral sense, for that indeed is the least part of the promise, In Esa. 54. 17. there God made a promise, That no weapon formed against his people should prosper,
though still not so much in the literal sense, for that indeed is the least part of the promise, In Isaiah 54. 17. there God made a promise, That no weapon formed against his people should prosper,
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and every tongue that shall rise against them in judgement thou shalt condemne, (and mark what follows) This is the heritage of the servants of the Lord,
and every tongue that shall rise against them in judgement thou shalt condemn, (and mark what follows) This is the heritage of the Servants of the Lord,
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True it holds forth thus much, that Gods protection is in a speciall maner over souldiers that are godly, And every tongue that shall rise against thee in judgement thou shalt condemne, and this is against false witnesse too:
True it holds forth thus much, that God's protection is in a special manner over Soldiers that Are godly, And every tongue that shall rise against thee in judgement thou shalt condemn, and this is against false witness too:
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But though thy father or mother dyed and left thee no heritage, yet thou hast a heritage in the promise, This is their heritage. So that there's no godly man or woman, but is a great heir.
But though thy father or mother died and left thee no heritage, yet thou hast a heritage in the promise, This is their heritage. So that there's no godly man or woman, but is a great heir.
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But a godly man every time he reads the Scriptures (remember this note when you are reading the Scripture) and there meeteth with a promise, he ought to lay his hand upon it and say, this is a part of my heritage, it's mine,
But a godly man every time he reads the Scriptures (Remember this note when you Are reading the Scripture) and there meeteth with a promise, he ought to lay his hand upon it and say, this is a part of my heritage, it's mine,
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There is two or three things more that shew how a godly man, hath Contentment after another kind of way then any Carnall heart in the world hath, it's a mysterious way, as thus.
There is two or three things more that show how a godly man, hath Contentment After Another kind of Way then any Carnal heart in the world hath, it's a mysterious Way, as thus.
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do but shut your eyes (saith one) and you shall be in heaven presently. 2 Cor. 4. 16. We faint not (saith the Apostle) Why? Because these light afflictions that are but for a moment, worketh for us a far more exceeding and eternal weight of glory.
do but shut your eyes (Says one) and you shall be in heaven presently. 2 Cor. 4. 16. We faint not (Says the Apostle) Why? Because these Light afflictions that Are but for a moment, works for us a Far more exceeding and Eternal weight of glory.
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The last thing that I would name is this, A godly man hath Contentment by opening and letting out of his heart to God, other men or women they are discontented,
The last thing that I would name is this, A godly man hath Contentment by opening and letting out of his heart to God, other men or women they Are discontented,
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and so they ease themselves that way when they are angry, but a godly man when he is crost how doth he ease himself? he is sensible of his crosse as well as you,
and so they ease themselves that Way when they Are angry, but a godly man when he is crossed how does he ease himself? he is sensible of his cross as well as you,
now do you find that you can come away from prayer and not look sad? As it's said in 1 Sam. 1. 18 of Hannah, that when shee had been at prayer her countenance was no more sad, there shee was comforted,
now do you find that you can come away from prayer and not look sad? As it's said in 1 Sam. 1. 18 of Hannah, that when she had been At prayer her countenance was no more sad, there she was comforted,
you see Contentment is not such a poor businesse as many make it, to say you must be content &c. But it is a great Art and Mysterie of godlinesse to be contented in the way of a Christian,
you see Contentment is not such a poor business as many make it, to say you must be content etc. But it is a great Art and Mystery of godliness to be contented in the Way of a Christian,
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I have learned to be Contented, Learned, what lessons have you learned? As now a Scholer that hath great learning and understanding in Arts and Sciences,
I have learned to be Contented, Learned, what Lessons have you learned? As now a Scholar that hath great learning and understanding in Arts and Sciences,
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So a Christian coming to Contentment is as a Scholer in Christs School, and there are divers lessons to teach the Soul to bring it to this learning, every godly man or woman is a scholer, it cannot be said of any Christian that he is illiterate,
So a Christian coming to Contentment is as a Scholar in Christ School, and there Are diverse Lessons to teach the Soul to bring it to this learning, every godly man or woman is a scholar, it cannot be said of any Christian that he is illiterate,
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It's that that I remember Bradford the Martyr saith, Whosoever hath not learned the lesson of the crosse, hath not learned his A B C in Christianity, here Christ begins with his scholers,
It's that that I Remember Bradford the Martyr Says, Whosoever hath not learned the Lesson of the cross, hath not learned his A B C in Christianity, Here christ begins with his Scholars,
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There is none can be a Scholer except he doth learn his A B C, so thou must learn the lesson of self-deniall or thou canst never come to be a Scholer in Christs School, to be learned in this mystery of Contentment:
There is none can be a Scholar except he does Learn his A B C, so thou must Learn the Lesson of self-denial or thou Canst never come to be a Scholar in Christ School, to be learned in this mystery of Contentment:
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Secondly, I deserve nothing, I am nothing, and I deserve nothing, suppose I have not this and that that others have, I am sure I deserve nothing except it be hell, you will answer any of your servants so that is not content, I marvail what you deserve? or your Children, do you deserve it that you are so eager upon it? you think to stop their mouthes thus,
Secondly, I deserve nothing, I am nothing, and I deserve nothing, suppose I have not this and that that Others have, I am sure I deserve nothing except it be hell, you will answer any of your Servants so that is not content, I marvel what you deserve? or your Children, do you deserve it that you Are so eager upon it? you think to stop their mouths thus,
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so we may easily stop our own mouthes, we deserve nothing and therefore why should we be impatient if we have not what we desire, if we had deserved any thing, we might have some trouble of spirit,
so we may Easily stop our own mouths, we deserve nothing and Therefore why should we be impatient if we have not what we desire, if we had deserved any thing, we might have Some trouble of Spirit,
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Thirdly, I can do nothing, without me you can do nothing, saith Christ Joh. 15. 5. why should I stand much upon it to be troubled and discontented if I have not this and that,
Thirdly, I can do nothing, without me you can do nothing, Says christ John 15. 5. why should I stand much upon it to be troubled and discontented if I have not this and that,
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so are all our hearts, every one of our hearts is not only empty of good but are like a mustie vessel that if any good licquor be powred into it it spoils it, And that's the Fourth thing.
so Are all our hearts, every one of our hearts is not only empty of good but Are like a musty vessel that if any good licquor be poured into it it spoils it, And that's the Fourth thing.
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sin makes us more vild then nothing, sin makes us contrary to all good, now it's a great deal worse to have a contrariety to all that is good then meerly to have an emptiness of all that is good, we are not empty pitchers in respect of good,
since makes us more vild then nothing, since makes us contrary to all good, now it's a great deal Worse to have a contrariety to all that is good then merely to have an emptiness of all that is good, we Are not empty pitchers in respect of good,
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In the Seventh place, If we perish there will be no loss of us, If God should anihilate me what loss would there be of me? God can raise up an other in my place to do him other māner of service then I have done,
In the Seventh place, If we perish there will be no loss of us, If God should annihilate me what loss would there be of me? God can raise up an other in my place to do him other manner of service then I have done,
Christ teaches the soul this, so that as in the presence of God upon a real sight of its self it can say, Lord I am nothing, Lord I deserve nothing, Lord I can do nothing, I can receive nothing,
christ Teaches the soul this, so that as in the presence of God upon a real sighed of its self it can say, Lord I am nothing, Lord I deserve nothing, Lord I can do nothing, I can receive nothing,
and therefore what great matter is it for me to be cut short here? A man that is little in his own eyes, such a man or woman will account every affliction to be little,
and Therefore what great matter is it for me to be Cut short Here? A man that is little in his own eyes, such a man or woman will account every affliction to be little,
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There was never any denied himself so much as Jesus Christ did, he gave his cheeks to the smiters, he opened not his mouth, he was as a lamb when he was led to the slaughter, he made no noise in the street, Oh he denyed himself above all,
There was never any denied himself so much as jesus christ did, he gave his cheeks to the smiters, he opened not his Mouth, he was as a lamb when he was led to the slaughter, he made no noise in the street, O he denied himself above all,
& by knowing much of out own vilenesse we come to learn to justifie God, whatever the Lord shall lay upon us yet righteous is the Lord for he hath to deal with a most wretched creature.
& by knowing much of out own vileness we come to Learn to justify God, whatever the Lord shall lay upon us yet righteous is the Lord for he hath to deal with a most wretched creature.
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A discontēted heart he is troubled because he hath no more comfort, but one that is a self-denying man he rather wonders that he hath so much as he hath:
A discontented heart he is troubled Because he hath no more Comfort, but one that is a Self-denying man he rather wonders that he hath so much as he hath:
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Oh saith one I have but a little, I but saith he that hath learn'd this lesson of Selfdeniall, I rather wonder that God bestows upon me the liberty of breathing in the Aire, knowing how vild I am,
O Says one I have but a little, I but Says he that hath learned this Lesson of Selfdeniall, I rather wonder that God bestows upon me the liberty of breathing in the Air, knowing how vild I am,
Eightly, There is a further thing in Self-denial which brings Contentment, Because thereby the Soul comes to rejoyce and take satisfaction in all Gods waies, (I beseech you observe this) If a man be selvish and have Self-love prevail in his heart, those things that suits with his own ends he will be glad of them,
Eighth, There is a further thing in Self-denial which brings Contentment, Because thereby the Soul comes to rejoice and take satisfaction in all God's ways, (I beseech you observe this) If a man be selvish and have Self-love prevail in his heart, those things that suits with his own ends he will be glad of them,
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but alwaies Gods waies suit with his own ends, now if you will only have contentment when Gods waies suits with your own ends, you can have it but now and then,
but always God's ways suit with his own ends, now if you will only have contentment when God's ways suits with your own ends, you can have it but now and then,
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but now in the broad streets there they can go quietly, so men that are selvish they meet and so jussel one with another, one man is for self in one thing,
but now in the broad streets there they can go quietly, so men that Are selvish they meet and so jussel one with Another, one man is for self in one thing,
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but those whose hearts are inlarged and make publike things their ends, and can deny themselves, they can walke at breadth and never jussel one with another so as the other doe.
but those whose hearts Are enlarged and make public things their ends, and can deny themselves, they can walk At breadth and never jussel one with Another so as the other doe.
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The Second lesson Is the vanity of the Creature, That's the Second lesson in Christs School that he teaches those that he would make scholers in this Art:
The Second Lesson Is the vanity of the Creature, That's the Second Lesson in Christ School that he Teaches those that he would make Scholars in this Art:
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The vanity of the Creature, that whatsoever there is in the Creature hath an emptinesse in it Vanity of vanities all is vanity, that's the lesson that the wise man learn'd, that the Creature in it's self can do us neither good nor hurt,
The vanity of the Creature, that whatsoever there is in the Creature hath an emptiness in it Vanity of vanities all is vanity, that's the Lesson that the wise man learned, that the Creature in it's self can do us neither good nor hurt,
but the reason is because they are not things proportionable to that immortal soul of yours that are capeable of God himself, many men think when they are troubled and have not Contentment that it is because they have but a little in the world,
but the reason is Because they Are not things proportionable to that immortal soul of yours that Are capable of God himself, many men think when they Are troubled and have not Contentment that it is Because they have but a little in the world,
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and then should think the reason why he is not satisfied is because he hath not enough of the wind, no, the reason is because the thing is not suitable to a craving stomake,
and then should think the reason why he is not satisfied is Because he hath not enough of the wind, no, the reason is Because the thing is not suitable to a craving stomach,
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well, have you got them, do you find your hearts satisfied as having that happinesse that is suitable to you? No, no it is not here but you think it is because you want such and such things, O poor deluded man, it is not because you have not enough of it,
well, have you god them, do you find your hearts satisfied as having that happiness that is suitable to you? No, no it is not Here but you think it is Because you want such and such things, Oh poor deluded man, it is not Because you have not enough of it,
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Why do you lay out you money for that which is not bread, In Isa. 55. 2. And your labour for that which satisfieth not? You are mad people, you seek to satisfie you ▪ stomake with that that is not bread, you follow the wind you will never have Contentment, all creatures in the world say Contentment it not in us, riches saith Contentment is not in me, pleasure saith Contentment is not in me,
Why do you lay out you money for that which is not bred, In Isaiah 55. 2. And your labour for that which Satisfieth not? You Are mad people, you seek to satisfy you ▪ stomach with that that is not bred, you follow the wind you will never have Contentment, all creatures in the world say Contentment it not in us, riches Says Contentment is not in me, pleasure Says Contentment is not in me,
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and the soul that by coming into the School of Christ, by understanding the glorious mysteries of the Gospel comes to see the vanity of all things in the world, that's the soul that comes to true Contentment.
and the soul that by coming into the School of christ, by understanding the glorious Mysteres of the Gospel comes to see the vanity of all things in the world, that's the soul that comes to true Contentment.
A Third lesson that Christ teaches a Christian when he comes into his School is this, He learns him to understand what that one thing is that is necessary which he never came to understand before, you know what he said to Martha, O Martha thou cumberest thy selfe about many things,
A Third Lesson that christ Teaches a Christian when he comes into his School is this, He learns him to understand what that one thing is that is necessary which he never Come to understand before, you know what he said to Martha, Oh Martha thou cumberest thy self about many things,
but it is necessary that I should have God to be my portion, and have my part in Jesus Christ, it is necessay that my Soul should be sav'd in the day of Jesus Christ;
but it is necessary that I should have God to be my portion, and have my part in jesus christ, it is necessary that my Soul should be saved in the day of jesus christ;
I Mentioned Three lessons the last time, that Christ teaches those Schollers that comes into his School whereby they might come to get Contentment. First, The lesson of Self-denial.
I Mentioned Three Lessons the last time, that christ Teaches those Scholars that comes into his School whereby they might come to get Contentment. First, The Lesson of Self-denial.
So it would be certainly when the Soul is once taken up with the things that are of absolute necessity, it will not be much troubled about other things.
So it would be Certainly when the Soul is once taken up with the things that Are of absolute necessity, it will not be much troubled about other things.
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What are the things that do disquiet us here but some by matters in this world? And it is because our hearts are not taken up with that one absolute necessary thing, who are the men that are most discontented,
What Are the things that do disquiet us Here but Some by matters in this world? And it is Because our hearts Are not taken up with that one absolute necessary thing, who Are the men that Are most discontented,
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but now a man that hath businesse of great weight and consequence, if all things goes well with his great businesse that is in his head, he is not sensible of meaner things in the family;
but now a man that hath business of great weight and consequence, if all things Goes well with his great business that is in his head, he is not sensible of meaner things in the family;
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but to be busie about creature comforts, every little thing troubles him, but now when the heart is taken up with the weighty things of eternity, with the great things of eternall life, the heart being taken up with them, these things that are here below that did disquiet it before are things now of no consideration with him in comparison to the other,
but to be busy about creature comforts, every little thing Troubles him, but now when the heart is taken up with the weighty things of eternity, with the great things of Eternal life, the heart being taken up with them, these things that Are Here below that did disquiet it before Are things now of no consideration with him in comparison to the other,
The Fourth lesson that the Soul is instructed in to come to this knowledge in the art of Contentment is this, The Soul comes to understand in what relation it stands in here to the world.
The Fourth Lesson that the Soul is instructed in to come to this knowledge in the art of Contentment is this, The Soul comes to understand in what Relation it Stands in Here to the world.
By that I mean thus, God comes to instruct the Soul effectually through Christ by his Spirit, upon what tearms it lives here in the world, in what relation it is that it doth stand:
By that I mean thus, God comes to instruct the Soul effectually through christ by his Spirit, upon what terms it lives Here in the world, in what Relation it is that it does stand:
but when I come indeed to have my Soul possest with the consideration of this truth, that God hath set me in this world, not as in my home but as a meer stranger and a pilgrim, that I am travelling here to another home,
but when I come indeed to have my Soul possessed with the consideration of this truth, that God hath Set me in this world, not as in my home but as a mere stranger and a pilgrim, that I am traveling Here to Another home,
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as now to instance, in all these conditions when a man is at home, if he hath not things according to his desire he will be finding fault and is not contented,
as now to instance, in all these conditions when a man is At home, if he hath not things according to his desire he will be finding fault and is not contented,
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but if a man travels abroad, perhaps he mee•s not with conveniencies as he desires, the servants in the house are not at his beck or are not so diligent as his own servants were,
but if a man travels abroad, perhaps he mee•s not with Conveniences as he Desires, the Servants in the house Are not At his beck or Are not so diligent as his own Servants were,
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If a man meets with ill weather he must be content it is travellers fare (we use to say) both fair weather and foul weather, this is the common travellers fare and we must be content with it,
If a man meets with ill weather he must be content it is travellers fare (we use to say) both fair weather and foul weather, this is the Common travellers fare and we must be content with it,
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and though you have many things otherwise then you would have them at home but still you are quieted with that you are at Sea. Marriners when they are at Sea they care not what cloaths they have then,
and though you have many things otherwise then you would have them At home but still you Are quieted with that you Are At Sea. Mariners when they Are At Sea they care not what clothes they have then,
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but they think when they come home, then they shall have their fine silke stockings, & brave sutes, & lac'd bands and such things and shall be very fine;
but they think when they come home, then they shall have their fine silk stockings, & brave suits, & laced bans and such things and shall be very fine;
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Thus it should be with us in this world, the truth is we are all in this world but as Seafaring men, tost up and down on the waves of the Sea of this world,
Thus it should be with us in this world, the truth is we Are all in this world but as Seafaring men, tossed up and down on the waves of the Sea of this world,
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Indeed some men have better accomodations then others have in travelling, it's true it's a great mercy of God to us in England in that we can travell with such delight and accomodations more then they can in other Countries,
Indeed Some men have better Accommodations then Others have in traveling, it's true it's a great mercy of God to us in England in that we can travel with such delight and Accommodations more then they can in other Countries,
The Scripture tels us plainly that we must behave our selves here but as pilgrims and strangers, In 1 Peter, 2. 11. Dearly beloved, I beseech you as strangers and pilgrims abstain from fleshly lusts, which war against the Soul:
The Scripture tells us plainly that we must behave our selves Here but as pilgrim's and Strangers, In 1 Peter, 2. 11. Dearly Beloved, I beseech you as Strangers and pilgrim's abstain from fleshly Lustiest, which war against the Soul:
And were not this a madnesse for a man to be discontent because he hath not what he sees there, seeing it may be he is to go away again within halfe a quarter of an hour? So you find it in David, this was the argument that brought off Davids heart from the things of this world,
And were not this a madness for a man to be discontent Because he hath not what he sees there, seeing it may be he is to go away again within half a quarter of an hour? So you find it in David, this was the argument that brought off Davids heart from the things of this world,
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and set him upon other maner of things, Psal. 119. 19. I am a stranger in the earth, hide not thy Commandements from me, I am a stranger in the earth (what then) then Lord let me have the knowledge of thy Commandements and it's sufficient,
and Set him upon other manner of things, Psalm 119. 19. I am a stranger in the earth, hide not thy commandments from me, I am a stranger in the earth (what then) then Lord let me have the knowledge of thy commandments and it's sufficient,
So the Apostle makes use of this argument in writing unto Timothy 2 Tim. 2. 3. Thou therfore endure hardnesse as a good souldier of Jesus Christ, the very thought of the condition of a man that is a souldier, doth still his disquiet of heart:
So the Apostle makes use of this argument in writing unto Timothy 2 Tim. 2. 3. Thou Therefore endure hardness as a good soldier of jesus christ, the very Thought of the condition of a man that is a soldier, does still his disquiet of heart:
Now would it not be an unseemely thing to see a souldier go whyning up and downe with the finger in the eye and complayning, that he hath not hot meat every meale,
Now would it not be an unseemly thing to see a soldier go whining up and down with the finger in the eye and complaining, that he hath not hight meat every meal,
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Now Christians they know that they are in their warfare, they are here in this world fighting and combating with the enemyes of their souls and eternal condition,
Now Christians they know that they Are in their warfare, they Are Here in this world fighting and combating with the enemies of their Souls and Eternal condition,
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The right understanding of this, that God hath put them into such a condition, it is that that will content them, especially when they consider that they are certain of the victory and that ere long they shall tryumph with Jesus Christ and then all their sorrowes shall be don a way and their teares wiped from their eyes.
The right understanding of this, that God hath put them into such a condition, it is that that will content them, especially when they Consider that they Are certain of the victory and that ere long they shall triumph with jesus christ and then all their sorrows shall be dONE a Way and their tears wiped from their eyes.
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And that's the fourth lesson that Christ doth teach the soul when he brings it into his School, to learn the Art of Contentment, he makes him understand throughly the relation in which he hath blaced him in, in this world.
And that's the fourth Lesson that christ does teach the soul when he brings it into his School, to Learn the Art of Contentment, he makes him understand thoroughly the Relation in which he hath blaced him in, in this world.
The fifth lesson that Christ teaches it is this, He teacheth us wherein consists any good that is to be enjoyed in any creature in the world, it's true before it hath been taught that there is a vanity in the Creature, that is, take the Creature considered in its selfe,
The fifth Lesson that christ Teaches it is this, He Teaches us wherein consists any good that is to be enjoyed in any creature in the world, it's true before it hath been taught that there is a vanity in the Creature, that is, take the Creature considered in its self,
Oh were we but instructed in this Lesson, did we but understand, and throughly beleeve this to be a truth, that there is no creature in all the world hath any goodnesse in it any further then it hath reference to the first infinit supream good of all, that so farre as I can enjoy God in it so farre it is good to me,
O were we but instructed in this lesson, did we but understand, and thoroughly believe this to be a truth, that there is no creature in all the world hath any Goodness in it any further then it hath Referente to the First infinite supreme good of all, that so Far as I can enjoy God in it so Far it is good to me,
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I would but appeale to this man, when you had your estate wherein did you account the good of that estate to consist? a carnall heart would say, any body might know that;
I would but appeal to this man, when you had your estate wherein did you account the good of that estate to consist? a carnal heart would say, any body might know that;
this man now never came into the Schoole of Christ to know wherein the good of an estate did consist, no marvail if he be disquieted when he hath lost his estate:
this man now never Come into the School of christ to know wherein the good of an estate did consist, no marvel if he be disquieted when he hath lost his estate:
when such a one hath an estate, he thinks, in that I have an estate above my brethren, in this consists the good of it to me, in that I have an opportunity to serve God the better,
when such a one hath an estate, he thinks, in that I have an estate above my brothers, in this consists the good of it to me, in that I have an opportunity to serve God the better,
that is, will call me to honour him by suffering, and if I may doe God as much service now in my way of suffering, that is to shew forth the Grace of his spirit in the way of my suffering as I did in the way of prosperity, I have as much of God as I had before;
that is, will call me to honour him by suffering, and if I may do God as much service now in my Way of suffering, that is to show forth the Grace of his Spirit in the Way of my suffering as I did in the Way of Prosperity, I have as much of God as I had before;
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Now if I can say that through Gods mercy in my affliction I find the Graces of Gods spirit working as strongly in me as ever they did when I had my estate, I am where I was,
Now if I can say that through God's mercy in my affliction I find the Graces of God's Spirit working as strongly in me as ever they did when I had my estate, I am where I was,
and this is the worke that now God cals me to, and I must account God is most honoured when I doe the worke that he cals me to, he set me a worke in my prosperous estate at that time, to honour him in that condition;
and this is the work that now God calls me to, and I must account God is most honoured when I do the work that he calls me to, he Set me a work in my prosperous estate At that time, to honour him in that condition;
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The sixt Lesson that Christ doth teach the Soul that hee brings into this School, is this, He doth instruct such a man or woman in the knowledge of their own hearts, you must learn this or you will never learn Contentment, you must learne to know your own hearts well, to be good students of your own hearts, you cannot all be Schollers in the arts and sciences in the world,
The sixt lesson that christ does teach the Soul that he brings into this School, is this, He does instruct such a man or woman in the knowledge of their own hearts, you must Learn this or you will never Learn Contentment, you must Learn to know your own hearts well, to be good Students of your own hearts, you cannot all be Scholars in the arts and sciences in the world,
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Marriners they have their Books that they study, those that will be good Navigators, and Schollers they have their Books, those that study Logick they have their Books according to that,
Mariners they have their Books that they study, those that will be good Navigators, and Scholars they have their Books, those that study Logic they have their Books according to that,
and those that would study Rhetorick and Philosophy have their Books according to that, and those that study Divinity they have their Books whereby they come to be helped in the study of Divinity,
and those that would study Rhetoric and Philosophy have their Books according to that, and those that study Divinity they have their Books whereby they come to be helped in the study of Divinity,
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1 By the studying of thy heart thou wilt come presently to discover wherein thy discontent lyes, when thou art discontented thou wilt find out the root of any discontentment if thou doest study thy heart well, many men and women they are discontented,
1 By the studying of thy heart thou wilt come presently to discover wherein thy discontent lies, when thou art discontented thou wilt find out the root of any discontentment if thou dost study thy heart well, many men and women they Are discontented,
but a man or woman that knowes their own heart they will find out presently where the root of their discontent lyes, that it lyes in such a corruption,
but a man or woman that knows their own heart they will find out presently where the root of their discontent lies, that it lies in such a corruption,
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and distemper of my heart, that now through Gods mercy I have found out ▪ It is in this case as it is with a little child that is very froward in the house,
and distemper of my heart, that now through God's mercy I have found out ▪ It is in this case as it is with a little child that is very froward in the house,
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when God comes with afflictions upon them, they can say I would not for any thing in the world have been without this affliction, God hath so suted this affliction to my condition,
when God comes with afflictions upon them, they can say I would not for any thing in the world have been without this affliction, God hath so suited this affliction to my condition,
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but a Physician takes a purge, and it makts him extreamly sick, saith the Physician I like this the better, it doth but work upon the humour that I know is the matter of my disease,
but a physician Takes a purge, and it makts him extremely sick, Says the physician I like this the better, it does but work upon the humour that I know is the matter of my disease,
and therefore they fling and vex upon every affliction that doth befall them, they know not what distempers are in their hearts that may be healed by their afflictions,
and Therefore they fling and vex upon every affliction that does befall them, they know not what distempers Are in their hearts that may be healed by their afflictions,
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3. By knowing their own hearts they know what they are able to manage, and by this means they come to be Content, the Lord perhaps takes away many comforts from them that they had before,
3. By knowing their own hearts they know what they Are able to manage, and by this means they come to be Content, the Lord perhaps Takes away many comforts from them that they had before,
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and they were not able to manage such prosperity, God saw it, and (saith a poor soul) Iam in some measure convinced by looking into mine own heart, that I was not able to manage such a condition.
and they were not able to manage such Prosperity, God saw it, and (Says a poor soul) Iam in Some measure convinced by looking into mine own heart, that I was not able to manage such a condition.
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so if we come to understanding in the School of Christ we will not cry why have not I such an estate as others have? the Lord seeth that I am not able to manage it and I see it my self by the knowing of mine own heart.
so if we come to understanding in the School of christ we will not cry why have not I such an estate as Others have? the Lord sees that I am not able to manage it and I see it my self by the knowing of mine own heart.
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It was a speech of Oecolampadius to Parillus saith he (when they were speaking about his extream poverty,) Not so poor, though I have been very poor, yet I would be poorer;
It was a speech of Oecolampadius to Parillus Says he (when they were speaking about his extreme poverty,) Not so poor, though I have been very poor, yet I would be Poorer;
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Such a one that comes into Christs School to be instructed in this Art, never comes to attain to any great skill in this Art until he comes to understand the burden that is in a prosperous estate.
Such a one that comes into Christ School to be instructed in this Art, never comes to attain to any great skill in this Art until he comes to understand the burden that is in a prosperous estate.
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1. There's A burden of trouble; a rose hath it's prickles, and so the Scripture saith that he that will be rich pierceth himself through with many sorrows, 1 Tim. 6. 10. If a mans heart be set upon it that he must be rich,
1. There's A burden of trouble; a rose hath it's prickles, and so the Scripture Says that he that will be rich pierces himself through with many sorrows, 1 Tim. 6. 10. If a men heart be Set upon it that he must be rich,
and I cannot tell by what similitude to expresse it better then by travelling in some champian country, where round about is very fair and sandy ground,
and I cannot tell by what similitude to express it better then by traveling in Some champion country, where round about is very fair and sandy ground,
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but if we did but know what troubles he meets withall in his family, in his estate, in his dealings with men, we would not think his condition so happy.
but if we did but know what Troubles he meets withal in his family, in his estate, in his dealings with men, we would not think his condition so happy.
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2. There is a burden of danger in it, men that are in a prosperous condition they are in a great deal of danger, you see some times in the evening when you light up your candles, the mothes and gnats will be flying up and down in the candle,
2. There is a burden of danger in it, men that Are in a prosperous condition they Are in a great deal of danger, you see Some times in the evening when you Light up your Candles, the moths and gnats will be flying up and down in the candle,
but they scorch their wings, and there they fall down dead, so there is a great deal of danger in a prosperous estate, those men that are set upon a Pinacle on high, these men they are in greater danger then other men are.
but they scorch their wings, and there they fallen down dead, so there is a great deal of danger in a prosperous estate, those men that Are Set upon a Pinnacle on high, these men they Are in greater danger then other men Are.
The Scripture cals the Devill Beelzebub, that is the God of flies, & so Beelzebub comes where the honey of prosperity is, they are in very great danger of temptations that are in a prosperous condition.
The Scripture calls the devil Beelzebub, that is the God of flies, & so Beelzebub comes where the honey of Prosperity is, they Are in very great danger of temptations that Are in a prosperous condition.
The dangers of men that are in a prosperous estate that have more then others, should be considered of by those that are lower, think with thy selfe though they be above me,
The dangers of men that Are in a prosperous estate that have more then Others, should be considered of by those that Are lower, think with thy self though they be above me,
and therefore you know what the Scripture saith, how hard it is that rich men should go into the Kingdom of Heaven, such a text should make poor people to Contented with their estates.
and Therefore you know what the Scripture Says, how hard it is that rich men should go into the Kingdom of Heaven, such a text should make poor people to Contented with their estates.
First, that the Children of Kohath were in a higher condition then other of the Levites, that Ile shew you out of the fourth of Numb. 4. v. there you shall find what their condition was.
First, that the Children of Kohath were in a higher condition then other of the Levites, that I'll show you out of the fourth of Numb. 4. v. there you shall find what their condition was.
and you shall find in the 21. of Joshua, vers. 10. That God did honour the sons of Kohath in a more speciall manner then he did honour the other Levites, which honour the Children of Aaron (being of the families of the Koathites, who were of the Children of Levi ) had;
and you shall find in the 21. of joshua, vers. 10. That God did honour the Sons of Kohath in a more special manner then he did honour the other Levites, which honour the Children of Aaron (being of the families of the Koathites, who were of the Children of Levi) had;
for theirs was the first lot, and they were preferd before the other families of Levi, those that were imployed in the most honourable imployment, they had the most honourable Lot, the first Lot: fell to them:
for theirs was the First lot, and they were preferred before the other families of Levi, those that were employed in the most honourable employment, they had the most honourable Lot, the First Lot: fell to them:
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thus you see God honoured the Children of the Kohathite. But (might other Levites say) how hath God preferd this family before us? They are honoured more then the other were? But now marke their burden that comes in with their honour,
thus you see God honoured the Children of the Kohathite. But (might other Levites say) how hath God preferred this family before us? They Are honoured more then the other were? But now mark their burden that comes in with their honour,
and gave them unto the Levites, two wagons and four oxen he gave unto the sons of Gershom, according to their service, and four wagons and eight oxen he gave unto the sons of Merari according unto their service, under the hand of Ithamar the son of Aaron the Priest, but saith he in the 9 ver. Ʋnto the sons of Kohath he gave none,
and gave them unto the Levites, two wagons and four oxen he gave unto the Sons of Gershom, according to their service, and four wagons and eight oxen he gave unto the Sons of Merari according unto their service, under the hand of Ithamar the son of Aaron the Priest, but Says he in the 9 ver. Ʋnto the Sons of Kohath he gave none,
for whereas they should cary it upon their shoulders, they would cary it upon a cart, mark here you see the first burden that they had, beyond what the other Levits had;
for whereas they should carry it upon their shoulders, they would carry it upon a cart, mark Here you see the First burden that they had, beyond what the other Levits had;
and those indeed that are in more honourable place then others, those that are under them think not of their burden that they are to cary upon their shoulders,
and those indeed that Are in more honourable place then Others, those that Are under them think not of their burden that they Are to carry upon their shoulders,
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or Majestracy that sit at the stern to order the great affairs of the Common-wealth and State, you think they live bravely, they lye awake when you are asleep,
or Magistracy that fit At the stern to order the great affairs of the Commonwealth and State, you think they live bravely, they lie awake when you Are asleep,
2. There's another burden of danger more then the rest ▪ and that you shall find in Numb. 4. 17. And the Lord spake unto Moses and unto Aaron saying, Cut ye not off the tribe of the families of the Kohathits from among the Levits, but thus do unto them that they may live and not die:
2. There's Another burden of danger more then the rest ▪ and that you shall find in Numb. 4. 17. And the Lord spoke unto Moses and unto Aaron saying, cut you not off the tribe of the families of the Kohathits from among the Levits, but thus do unto them that they may live and not die:
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Mark this text, saith the Lord to Moses and Aaron, Cut ye not off the tribe of the family of the Kohathites from among the Levites, cut them not off why? what had they done? had they done any thing amisse? no they had not done any thing that provoked God, but the meaning is this;
Mark this text, Says the Lord to Moses and Aaron, cut you not off the tribe of the family of the Kohathites from among the Levites, Cut them not off why? what had they done? had they done any thing amiss? no they had not done any thing that provoked God, but the meaning is this;
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and therefore if you should but neglect them, and not informe them thorowly in their duty they would be undon: (saith God) they are to administer in the most holy things,
and Therefore if you should but neglect them, and not inform them thoroughly in their duty they would be undone: (Says God) they Are to administer in the most holy things,
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and the honour and respect that they have that are in a prosperous condition, but you must consider of the duty that they owe to God, God requires more duty at their hands then at yours, you are ready to be discontent that you have not such parts and abilities as such have,
and the honour and respect that they have that Are in a prosperous condition, but you must Consider of the duty that they owe to God, God requires more duty At their hands then At yours, you Are ready to be discontent that you have not such parts and abilities as such have,
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but God requires more duty of them that have more parts, God requires more duty of them that have greater estates then of you that have not such estates, Oh you would fain have the honour,
but God requires more duty of them that have more parts, God requires more duty of them that have greater estates then of you that have not such estates, O you would fain have the honour,
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But what do you thinke of a King to give account for the disorder and wickednesse in a kingdome that he possibly might have prevented? What abundance of glory might a Prince bring to God if so be that he bent his soul and al his thoughts to lift up the name of God in a kingdome,
But what do you think of a King to give account for the disorder and wickedness in a Kingdom that he possibly might have prevented? What abundance of glory might a Prince bring to God if so be that he bent his soul and all his thoughts to lift up the name of God in a Kingdom,
It's a speech of Chrysostome in that place of the Hebrews where it's said that men must give an account for their souls, he wonders that any man in publique place can be saved because their account is so great that they are to give,
It's a speech of Chrysostom in that place of the Hebrews where it's said that men must give an account for their Souls, he wonders that any man in public place can be saved Because their account is so great that they Are to give,
though the story saith of him that he had such a natural conscience, that he profest he would not do any thing against his conscience, no not in secret for the gayning of a world,
though the story Says of him that he had such a natural conscience, that he professed he would not do any thing against his conscience, no not in secret for the gaining of a world,
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And therefore you that live in private conditions remember this, if you come into Christs school and be taught this lesson you will be quiet in your afflictions,
And Therefore you that live in private conditions Remember this, if you come into Christ school and be taught this Lesson you will be quiet in your afflictions,
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It's a speech I remember I have met withall in La•i•e•s Sermons that he was wont to use, the halfe is more then the whole, that is when a man is in a mean condition he is but halfe way towards the height of prosperity that others are in,
It's a speech I Remember I have met withal in La•i•e•s Sermons that he was wont to use, the half is more then the Whole, that is when a man is in a mean condition he is but half Way towards the height of Prosperity that Others Are in,
Christ teaches them what a great and dreadfull evill it is to be given up to ones hearts desires, the understanding this lesson that it is a most dreadfull evill, one of the most hideous and fearfull evills that can befall any man upon the face of the earth for God to give him up to his hearts des•res,
christ Teaches them what a great and dreadful evil it is to be given up to ones hearts Desires, the understanding this Lesson that it is a most dreadful evil, one of the most hideous and fearful evils that can befall any man upon the face of the earth for God to give him up to his hearts des•res,
when the soul understands this once, and together with it, (for it goes along together) that spirituall judgments are more fearfull then any outward judgments in the world, the understanding of this will teach any one to be content in Gods crossing of them in their desires.
when the soul understands this once, and together with it, (for it Goes along together) that spiritual Judgments Are more fearful then any outward Judgments in the world, the understanding of this will teach any one to be content in God's crossing of them in their Desires.
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Thou art crost in thy desires, now thou art discontented and vext and fretted at it, is that thy onely misery that thou art crost in thy desires? no no thou art infinitly mistaken, the greatest misery of all is for God to give thee up to thy hearts Iusts and desires, to give thee up to thine owne counsells,
Thou art crossed in thy Desires, now thou art discontented and vexed and fretted At it, is that thy only misery that thou art crossed in thy Desires? no no thou art infinitely mistaken, the greatest misery of all is for God to give thee up to thy hearts Jousts and Desires, to give thee up to thine own Counsels,
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Oh saith Bernard, let me not have such a miserie as that is, for to give me what I would have, to give me my hearts desires, it is one of the most hideous judgments in the world for a man to be given up to his hearts desires.
O Says Bernard, let me not have such a misery as that is, for to give me what I would have, to give me my hearts Desires, it is one of the most hideous Judgments in the world for a man to be given up to his hearts Desires.
We have not indeed in Scripture any certaine evident sign of a reprobate, we cannot say except we knew a man had comitted the sin against the Holy-Ghost that he is a reprobate,
We have not indeed in Scripture any certain evident Signen of a Reprobate, we cannot say except we knew a man had committed the since against the Holy ghost that he is a Reprobate,
for God to give up a man to his hearts des•res, all the pain of diseases, all the calamities that can be thought of in the world, are no judgements in comparison of this,
for God to give up a man to his hearts des•res, all the pain of diseases, all the calamities that can be Thought of in the world, Are no Judgments in comparison of this,
the Soul then cryes out why am I so troubled that I have not my desires? There is nothing that God conveys his wrath more through then a prosperous estate.
the Soul then cries out why am I so troubled that I have not my Desires? There is nothing that God conveys his wrath more through then a prosperous estate.
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I remember I have read of a Jewish Tradition that they say of Vzziah, when God struck Vzziah with a Leprosie, they say that the beams of the Sun was darted upon the fore-head of Ʋzziah, and he was struck with a Leprosie by the darting of the beams of the Sun upon his fore head;
I Remember I have read of a Jewish Tradition that they say of Uzziah, when God struck Uzziah with a Leprosy, they say that the beams of the Sun was darted upon the forehead of Ʋzziah, and he was struck with a Leprosy by the darting of the beams of the Sun upon his before head;
the Scripture saith, Indeed the Priests looked upon him, but they say there was a speciall light and beam of the Sun upon the fore-head that did discover the Leprosie to the Priests,
the Scripture Says, Indeed the Priests looked upon him, but they say there was a special Light and beam of the Sun upon the forehead that did discover the Leprosy to the Priests,
would any poor man in the countrey have been discontented that he was not in Vzziahs condition? he was a great King, I but there was the Leprosie in his fore-head, the poor man may say,
would any poor man in the country have been discontented that he was not in Uzziah's condition? he was a great King, I but there was the Leprosy in his forehead, the poor man may say,
though I live meanly in the countrey yet I thank God my body is whole and sound, would not any man rather have russet and skins of beasts to cloath him with,
though I live meanly in the country yet I thank God my body is Whole and found, would not any man rather have russet and skins of beasts to cloth him with,
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the Lord hath inflicted externall judgements, but he hath not inflicted spirituall judgements upon thee, he hath not given thee up to hardnesse of heart,
the Lord hath inflicted external Judgments, but he hath not inflicted spiritual Judgments upon thee, he hath not given thee up to hardness of heart,
now shall he be so discontented, because his Children hath the tooth-ach when his neighbours children are dead? now think thus, Lord thou hast laid an afflicted conditiō upon me,
now shall he be so discontented, Because his Children hath the toothache when his neighbours children Are dead? now think thus, Lord thou hast laid an afflicted condition upon me,
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Now take these eight things before mentioned, and lay them together, and you may well apply that Scripture in the 29. of Jsay, the last verse, saith the text there.
Now take these eight things before mentioned, and lay them together, and you may well apply that Scripture in the 29. of Jesus, the last verse, Says the text there.
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even in regard of this truth that now we are preaching of, and many that have murmured, Oh that this day you might come to understand, that Christ would bring you into his School,
even in regard of this truth that now we Are preaching of, and many that have murmured, O that this day you might come to understand, that christ would bring you into his School,
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and teach you understanding, And they that murmured shall learn doctrine, what doctrine shall they learn? These Eight doctrines that I have opened to you.
and teach you understanding, And they that murmured shall Learn Doctrine, what Doctrine shall they Learn? These Eight doctrines that I have opened to you.
The Ninth and last lesson that Christ teaches those that he doth instruct in this Art of Contentment, It is the right knowledge of Gods providence, and therein are these Four things.
The Ninth and last Lesson that christ Teaches those that he does instruct in this Art of Contentment, It is the right knowledge of God's providence, and therein Are these Four things.
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1 The universality of providence, that the Soul must be throughly instructed in to come to this Art, to understand the universality of providence, that is;
1 The universality of providence, that the Soul must be thoroughly instructed in to come to this Art, to understand the universality of providence, that is;
but that it reaches to every particular, not only to Kingdoms, to order the great affairs of Kingdoms but it reaches to every mans family, •• •eaches to every person in the family, it reaches to every condition,
but that it reaches to every particular, not only to Kingdoms, to order the great affairs of Kingdoms but it reaches to every men family, •• •eaches to every person in the family, it reaches to every condition,
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yea to every passage to every thing that falls out concerning thee in every particular, not one hair falleth from thy head, not a Sparrow to the ground without the providence of God.
yea to every passage to every thing that falls out Concerning thee in every particular, not one hair falls from thy head, not a Sparrow to the ground without the providence of God.
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Every man will grant the truth of the thing that it is so, but as the Apostle saith in Heb. 11. 3. By faith we understand that the worlds were made, by faith we understand it,
Every man will grant the truth of the thing that it is so, but as the Apostle Says in Hebrew 11. 3. By faith we understand that the world's were made, by faith we understand it,
So whatsoever we understand of God in way of providence, yet when Christ doth take us into his School wee come to understand it by faith in a better manner then wee doe by reason.
So whatsoever we understand of God in Way of providence, yet when christ does take us into his School we come to understand it by faith in a better manner then we do by reason.
so I may say to every discontented impatient heart, what shall the providence of God change it's course for thee? Do'st thou think it such a weake thing that because it doth not please thee it must alter it's course? be thou content or not content the providence of God will go on, it hath an efficacie of power, of virtue, to carry all things before it, canst thou make one hair black or white with all the stir that thou keepest? When you are in a ship at Sea that hath all her sails spread with a full gale of wind and swiftly sailing;
so I may say to every discontented impatient heart, what shall the providence of God change it's course for thee? Dost thou think it such a weak thing that Because it does not please thee it must altar it's course? be thou content or not content the providence of God will go on, it hath an efficacy of power, of virtue, to carry all things before it, Canst thou make one hair black or white with all the stir that thou Keepest? When you Are in a ship At Sea that hath all her sails spread with a full gale of wind and swiftly sailing;
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can you make it stand still with running up and down in the ship? No more can you make the providence of God to alter and change it's course with your vexing and fretting,
can you make it stand still with running up and down in the ship? No more can you make the providence of God to altar and change it's course with your vexing and fretting,
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we put these two together, for God in the way of his providence causes a thousand thousand things one to depend upon another, there are infinite severall wheels (as I may so say) in the works of providence, all the works that ever God did from all eternity or ever will do, put them all together,
we put these two together, for God in the Way of his providence Causes a thousand thousand things one to depend upon Another, there Are infinite several wheels (as I may so say) in the works of providence, all the works that ever God did from all eternity or ever will do, put them all together,
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and all make up but one work, and they have been as severall wheels that have had their orderly motion to attain the end that God from all eternity hath appointed:
and all make up but one work, and they have been as several wheels that have had their orderly motion to attain the end that God from all eternity hath appointed:
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As a child that looks upon a clock, looks first upon one wheel, and then upon another wheel, he looks not at all together or the dependance that one hath upon another,
As a child that looks upon a clock, looks First upon one wheel, and then upon Another wheel, he looks not At all together or the dependence that one hath upon Another,
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where there is such a passage of providence befalls me, that's one wheel, and it may be if this wheel should be stopt, there might a thousand other things come to be stopt by this:
where there is such a passage of providence befalls me, that's one wheel, and it may be if this wheel should be stopped, there might a thousand other things come to be stopped by this:
how do'st thou know how many things do depend upon this thing? God may have some work that he hath to doe twenty years hence that may depend upon this passage of providence, that falls out this day, or this week.
how dost thou know how many things do depend upon this thing? God may have Some work that he hath to do twenty Years hence that may depend upon this passage of providence, that falls out this day, or this Week.
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and that had reference to nothing else it were not so much, but by thy desire to have thy will in such a particular, it may be thou wouldest crosse God in a thousand things that he hath to bring about,
and that had Referente to nothing Else it were not so much, but by thy desire to have thy will in such a particular, it may be thou Wouldst cross God in a thousand things that he hath to bring about,
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because it's possible there may be a thousand things depend upon that one thing that thou wouldest faine have to be otherwise then it is, just as if a childe should cry out and say let but that one wheel stop,
Because it's possible there may be a thousand things depend upon that one thing that thou Wouldst feign have to be otherwise then it is, just as if a child should cry out and say let but that one wheel stop,
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Let me therefore be quiet and content, for though I be crost in some one particular God attains his end, at least his end may be furthered in a thousand things by this one thing that I am crost in;
Let me Therefore be quiet and content, for though I be crossed in Some one particular God attains his end, At least his end may be furthered in a thousand things by this one thing that I am crossed in;
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if thou hast a love and friendship to God, be willing to be crost in some few things, that the Lord may have his work go on in the universal, in a thousand of otherthings.
if thou hast a love and friendship to God, be willing to be crossed in Some few things, that the Lord may have his work go on in the universal, in a thousand of otherthings.
But the right understanding of the way of God in his providence towards his people and Saints, is a notable lesson to help us in the Art of Contentment.
But the right understanding of the Way of God in his providence towards his people and Saints, is a notable Lesson to help us in the Art of Contentment.
and they think them very strange and cannot tell what to make of them, because they understand not the ordinary course and way of God towards his people.
and they think them very strange and cannot tell what to make of them, Because they understand not the ordinary course and Way of God towards his people.
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1. The first thing is this, Gods ordinary course is that his people in this world should be in an afflicted condition, God hath revealed in his word & we may there find he hath set it down to be his ordinary way even frō the begining of the world to this day,
1. The First thing is this, God's ordinary course is that his people in this world should be in an afflicted condition, God hath revealed in his word & we may there find he hath Set it down to be his ordinary Way even from the beginning of the world to this day,
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but now one that is in the schoole of Christ, he is taught by Jesus Christ that God by his eternal counsels hath set this to be his course & way, to bring up his people in this world in an afflicted condition,
but now one that is in the school of christ, he is taught by jesus christ that God by his Eternal Counsels hath Set this to be his course & Way, to bring up his people in this world in an afflicted condition,
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Ʋsually when God intends the greatest mercy to any of his people he doth bring them into the lowest condition, God doth seem to go quite crosse and worke in a contrary way;
Ʋsually when God intends the greatest mercy to any of his people he does bring them into the lowest condition, God does seem to go quite cross and work in a contrary Way;
and in their names he brings them low there and then raises them, and in their Spirits God doth ordinarily bring their spirits low and then raises their spirits, usually the people of God before the greatest comforts have the greatest afflictions and sorrows,
and in their names he brings them low there and then raises them, and in their Spirits God does ordinarily bring their spirits low and then raises their spirits, usually the people of God before the greatest comforts have the greatest afflictions and sorrows,
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now those that understand not Gods ways they think that when God brings his people into sad conditions, that God leaves and forsakes them and that God doth intend no great matter of good to them,
now those that understand not God's ways they think that when God brings his people into sad conditions, that God leaves and forsakes them and that God does intend no great matter of good to them,
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So when God intended to raise David and set him upon the Throne, he made him to be hunted as a partridge in the mountains 1 Sam. 26. 20, God went this way with his Son;
So when God intended to raise David and Set him upon the Throne, he made him to be hunted as a partridge in the Mountains 1 Sam. 26. 20, God went this Way with his Son;
When God bestowed the last great mercie at Nazby we were in a very low condition, God knew what he had to doe before hand, he knew that his time was coming for great mercies, it is the way of God to doe so.
When God bestowed the last great mercy At Nazby we were in a very low condition, God knew what he had to do before hand, he knew that his time was coming for great Mercies, it is the Way of God to do so.
The third thing that there is in Gods way and course is this, It is the way of God to work by contraries, to turne the greatest evill into the greatest good.
The third thing that there is in God's Way and course is this, It is the Way of God to work by contraries, to turn the greatest evil into the greatest good.
and yet that's Gods way, the greatest good that God intends for his people, many times he works it out of the greatest evill, the greatest light is brought out of the greatest darknesse;
and yet that's God's Way, the greatest good that God intends for his people, many times he works it out of the greatest evil, the greatest Light is brought out of the greatest darkness;
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and Luther (I remember) hath a notable expression for this, (saith he) it is the way of God, he doth humble that he might exalt, he doth kill that he might make alive, he doth confound that he might glorifie, this is the way of God (saith hee,) but saith hee, every one doth not understand this, this is the Art of Arts,
and Luther (I Remember) hath a notable expression for this, (Says he) it is the Way of God, he does humble that he might exalt, he does kill that he might make alive, he does confound that he might Glorify, this is the Way of God (Says he,) but Says he, every one does not understand this, this is the Art of Arts,
and the Science of Sciences, the knowledg of knowledges to understand this, that God doth use when he will bring life, he doth bring it out of death, he brings joy out of sorrow,
and the Science of Sciences, the knowledge of knowledges to understand this, that God does use when he will bring life, he does bring it out of death, he brings joy out of sorrow,
and he brings prosperity out of adversity, yea and many times brings grace out of sin, that is, makes use of sin to work furtherance of grace, it's the way of God to bring all good out of evill;
and he brings Prosperity out of adversity, yea and many times brings grace out of since, that is, makes use of since to work furtherance of grace, it's the Way of God to bring all good out of evil;
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& hear such things in a sermon, but they are not by Jesus Christ instructed in this, that this is the way of God to bring the greatest good out of the greatest evill,
& hear such things in a sermon, but they Are not by jesus christ instructed in this, that this is the Way of God to bring the greatest good out of the greatest evil,
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and that is The excellency of this Grace of Contentment, and there is a great deale of excellency in Contentment, that's a kind of Lesson too for us to learn.
and that is The excellency of this Grace of Contentment, and there is a great deal of excellency in Contentment, that's a kind of lesson too for us to Learn.
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Oh! it is a mercy of God to me that I have learned this Lesson, I find so much good in this Contentment, that I would not for a world but have it, I have learned it saith he.
Oh! it is a mercy of God to me that I have learned this lesson, I find so much good in this Contentment, that I would not for a world but have it, I have learned it Says he.
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I remember I have read of Antistines a Philosopher, that desired of his gods, (speaking after the heathenish way) nothing in this world to make his life happy,
I Remember I have read of Antistines a Philosopher, that desired of his God's, (speaking After the Heathenish Way) nothing in this world to make his life happy,
but Contentment, and if he might have any thing that he would desire to make his life happy, he would aske of them that he might have the spirit of Socrates, that he might have such a spirit as Socrates had to be able to bear any wrong any injuries that he met withall,
but Contentment, and if he might have any thing that he would desire to make his life happy, he would ask of them that he might have the Spirit of Socrates, that he might have such a Spirit as Socrates had to be able to bear any wrong any injuries that he met withal,
and to continue in a quiet temper of spirit whatsoever befell him, for that was the temper of Socrates what ever befell him he continued the same man, whatever crosse befell him no body could perceive any alteration of his spirit though never so great crosses did befall him;
and to continue in a quiet temper of Spirit whatsoever befell him, for that was the temper of Socrates what ever befell him he continued the same man, whatever cross befell him no body could perceive any alteration of his Spirit though never so great Crosses did befall him;
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so saith he, if the gods should put it to me to know what I would have, I would desire this thing, that I might have the spirit of Socrates; he saw a great excellency that there was in this;
so Says he, if the God's should put it to me to know what I would have, I would desire this thing, that I might have the Spirit of Socrates; he saw a great excellency that there was in this;
it is a speciall part of divine worship that we owe to God, if we be Content in a Christian way, according as hath been opened to you, I say it is a speciall part of the divine worship that the creature owes to the infinite Creator, in that I doe tender that respect that is due from me to the Creator:
it is a special part of divine worship that we owe to God, if we be Content in a Christian Way, according as hath been opened to you, I say it is a special part of the divine worship that the creature owes to the infinite Creator, in that I do tender that respect that is due from me to the Creator:
Now in what disposition of heart doe we thus crouch to God more, then when we have this Contentation in all conditions that God disposed us unto? This is a crouching unto Gods dispose, to be like the poor woman of Canaan, when Christ said it is not fit to give Childrens meat to dogs,
Now in what disposition of heart do we thus crouch to God more, then when we have this Contentation in all conditions that God disposed us unto? This is a crouching unto God's dispose, to be like the poor woman of Canaan, when christ said it is not fit to give Children's meat to Dogs,
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You that often will worship God by Hearing, and Praying, and receiving Sacraments, and yet afterwards will be froward and discontented, know that God regards not that worship, he will have the soul worship in this subjecting of the soul unto God.
You that often will worship God by Hearing, and Praying, and receiving Sacraments, and yet afterwards will be froward and discontented, know that God regards not that worship, he will have the soul worship in this subjecting of the soul unto God.
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Now when I perform a duty I worship God, I doe what pleases God, why should I not as well worship God when I am pleased with what God doth? As it was said of Christs obedience, Christ was active in his passive obedience,
Now when I perform a duty I worship God, I do what Pleases God, why should I not as well worship God when I am pleased with what God does? As it was said of Christ Obedience, christ was active in his passive Obedience,
The Second thing in the opening of this excellency of Contentment is, That in Contentment there is much exercise of Grace, There is much strength of Grace,
The Second thing in the opening of this excellency of Contentment is, That in Contentment there is much exercise of Grace, There is much strength of Grace,
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and there is humillity, and love, and there is patience, and there is wisdom, and there is hope, all graces almost are compounded, it's an oyle that hath the ingredients of al kind of graces;
and there is humility, and love, and there is patience, and there is Wisdom, and there is hope, all graces almost Are compounded, it's an oil that hath the ingredients of all kind of graces;
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2 There is a great deal of strength of Grace in Contentment, It argues a great deal of strength in the body, the body to be able to endure hard weather and whatsoever falls out,
2 There is a great deal of strength of Grace in Contentment, It argues a great deal of strength in the body, the body to be able to endure hard weather and whatsoever falls out,
& though there be many ill fumes that riseth from his corrupt stomack, yet still his brain is not distempered but he continues in the free exercise of the use of his reason and understanding;
& though there be many ill fumes that Riseth from his corrupt stomach, yet still his brain is not distempered but he continues in the free exercise of the use of his reason and understanding;
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whereas other people that have a weak braine, if they do not disgest but one meals meat, the fumes that do arise from their stomaks, doth distemper their brain & makes them unfit for every thing,
whereas other people that have a weak brain, if they do not digest but one meals meat, the fumes that do arise from their stomachs, does distemper their brain & makes them unfit for every thing,
but the Eagle is never heard to make an noise though it wants food, and it is from the magnitude of his spirit that it will not make such complaints as other fowls will do when they want food, it is because it is above hunger, and above thirst:
but the Eagl is never herd to make an noise though it Wants food, and it is from the magnitude of his Spirit that it will not make such complaints as other fowls will do when they want food, it is Because it is above hunger, and above thirst:
and takes away all the comfort of their lives, it makes no alteration at all in the spirits of these men and women, I say this is a sign of a great deal of strength of Grace.
and Takes away all the Comfort of their lives, it makes no alteration At all in the spirits of these men and women, I say this is a Signen of a great deal of strength of Grace.
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when you go abroad into groves and woods, and there you see the talnesse of the trees and their shadows, it strikes a kind of awful fear of a deitie in you,
when you go abroad into groves and woods, and there you see the tallness of the trees and their shadows, it strikes a kind of awful Fear of a deity in you,
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and that lives happily in the midest of adversities, why do not you worship that man the doth thinke him a man even to be so honoured that shal be quiet & live a happy life though in the middest of adversities.
and that lives happily in the midst of adversities, why do not you worship that man the does think him a man even to be so honoured that shall be quiet & live a happy life though in the midst of adversities.
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That was that that convinc'd the King, when he saw the three Children could walk in the midest of the firey furnace & not be toucht, the King was mightily convinc'd by this, that surely their God was the great God indeed,
That was that that convinced the King, when he saw the three Children could walk in the midst of the firy furnace & not be touched, the King was mightily convinced by this, that surely their God was the great God indeed,
and not his garments findged, but have comfort and joy in the midist of al (as Paul in the stocks) can sing ▪ (that wrought upon the jaylour) so it will convince men when they see the power of grace in the middest of afflictions, such afflictions as would make others to rore under them,
and not his garments findged, but have Comfort and joy in the midist of all (as Paul in the stocks) can sing ▪ (that wrought upon the jailer) so it will convince men when they see the power of grace in the midst of afflictions, such afflictions as would make Others to roar under them,
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It is that that is said to be the glory of Christ, (for so by Interpreters it is thought to be meant of Christ) In Micah; 5 ▪ 5. And this man (the text faith) shall be the peace when the Assyrian shall come into our land,
It is that that is said to be the glory of christ, (for so by Interpreters it is Thought to be meant of christ) In micah; 5 ▪ 5. And this man (the text faith) shall be the peace when the assyrian shall come into our land,
If there be any of you that hath bin where the enemie hath come what hath bin the peace of your soules? That that's said of Christ may be applyed to this grace of Contentment,
If there be any of you that hath been where the enemy hath come what hath been the peace of your Souls? That that's said of christ may be applied to this grace of Contentment,
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The grace of Contentment ▪ it's an excellent grace there's much beautie much strength in it, there is a great deal of worth in this grace and therefore be in love with it,
The grace of Contentment ▪ it's an excellent grace there's much beauty much strength in it, there is a great deal of worth in this grace and Therefore be in love with it,
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1 ▪ Th•se are fitted to receive mercy from the Lord that are contented ▪ As now if you would have a• vessell to take in any liquor, you must hold the vessel stil,
1 ▪ Th•se Are fitted to receive mercy from the Lord that Are contented ▪ As now if you would have a• vessel to take in any liquour, you must hold the vessel still,
so if we would be the vessels to receive Gods mercy, and would have the Lord powre in his mercy to us, we must have quiet still hearts, we must not have hearts hurrying up and down in trouble discontent and vexing;
so if we would be the vessels to receive God's mercy, and would have the Lord pour in his mercy to us, we must have quiet still hearts, we must not have hearts hurrying up and down in trouble discontent and vexing;
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but you will not give it him till he is quiet and comes and stands still before you and is contented without it and then you will give it him ▪ and truly so doth the Lord deal with us, (for our dealings with him are just as your froward childrens are with you) as soon as you would have a thing from God if you have it not you are disquieted presently and all in an upprore (as it were) in your spirits:
but you will not give it him till he is quiet and comes and Stands still before you and is contented without it and then you will give it him ▪ and truly so does the Lord deal with us, (for our dealings with him Are just as your froward Children's Are with you) as soon as you would have a thing from God if you have it not you Are disquieted presently and all in an upprore (as it were) in your spirits:
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A prisoner must not think to get off his fetters by pulling and tearing, he may gall his flesh and rend it to the very bone, certainly he will be unfettered never the sooner,
A prisoner must not think to get off his fetters by pulling and tearing, he may Gall his Flesh and rend it to the very bone, Certainly he will be unfettered never the sooner,
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and thereupon he is vext and troubled and thinks much that you let him stand a little while without any thing, you think that this begger is not fit to receive an almes,
and thereupon he is vexed and troubled and thinks much that you let him stand a little while without any thing, you think that this beggar is not fit to receive an alms,
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but if you hear two or three beggers at your door, & if you hear them out of your window say, let us be content to stay, perhaps they are busie, it ▪ s •i• that we should stay, it's well if we have any thing at last, we deserve nothing at all,
but if you hear two or three beggars At your door, & if you hear them out of your window say, let us be content to stay, perhaps they Are busy, it ▪ s •i• that we should stay, it's well if we have any thing At last, we deserve nothing At all,
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2. As fit to receive mercy, So fi• to do service, Oh the quiet ▪ fruits of righteousness•, the peaceable fruits of righteousnesse ▪ they indeed do prosp•r and multiply most when they ▪ come to be peaceable fruits of righteousnesse.
2. As fit to receive mercy, So fi• to do service, O the quiet ▪ fruits of righteousness•, the peaceable fruits of righteousness ▪ they indeed do prosp•r and multiply most when they ▪ come to be peaceable fruits of righteousness.
so it is in the heart of a man, if he will move to do service to God he must have a steady heart within him, that must help him to move in the service of God, those that have unsteady disquier spirits that have no stead fastnesse at all in them, they are not sit to do service for God,
so it is in the heart of a man, if he will move to do service to God he must have a steady heart within him, that must help him to move in the service of God, those that have unsteady disquier spirits that have no stead fastness At all in them, they Are not fit to do service for God,
and that's the reason that when the Lord hath any great work for any servants of his to do, usually he doth first quiet their spirits, •e doth bring their spirits into a quiet swee• frame to be contented with any thing,
and that's the reason that when the Lord hath any great work for any Servants of his to doe, usually he does First quiet their spirits, •e does bring their spirits into a quiet swee• frame to be contented with any thing,
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That's our proverb of men and women, their dispositon is to fish in troubled waters, they say it is good fishing in troubled waters, this is the maxime of the devill, he loves to fish in troubled waters, where he sees the spirits of men and women troubled and 〈 … 〉, there the devill comes, saith he there's good fishing for me,
That's our proverb of men and women, their disposition is to Fish in troubled waters, they say it is good fishing in troubled waters, this is the maxim of the Devil, he loves to Fish in troubled waters, where he sees the spirits of men and women troubled and 〈 … 〉, there the Devil comes, Says he there's good fishing for me,
when he sees men and women go disconten•ed up and downe and he can get them alone then he comes with his temptations, saith he will you suffer such a thing? take such a shifting indirect way, do you not see how poor you are, others are brave, you know not what you shall doe against 〈 … 〉 to provide sowell and get broad for you and your 〈 … 〉,
when he sees men and women go disconten•ed up and down and he can get them alone then he comes with his temptations, Says he will you suffer such a thing? take such a shifting indirect Way, do you not see how poor you Are, Others Are brave, you know not what you shall do against 〈 … 〉 to provide sowell and get broad for you and your 〈 … 〉,
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if they be poor, then he promises them money, if they have revengefull spirits, then he tels them that he will revenge them upon such and such persons,
if they be poor, then he promises them money, if they have revengeful spirits, then he tells them that he will revenge them upon such and such Persons,
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I remember I have read of one Marius Curio that when he had bribes sent him, to tempt him to be unfaithfull to his Country, he was sitting at home at dinner with a dish of turnips,
I Remember I have read of one Marius Curio that when he had Bribes sent him, to tempt him to be unfaithful to his Country, he was sitting At home At dinner with a dish of turnips,
and they came and promised him rewards, saith he that man that can be contented with this fare that I have, will not be tempted with your rewards, I thank God I am content with this fare,
and they Come and promised him rewards, Says he that man that can be contented with this fare that I have, will not be tempted with your rewards, I thank God I am content with this fare,
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Let a man be contented to be in a low condition, and to go meanly cloathed if God sees it fit, such a man is shot-free (as I may so say) from thousands of temptations of the Devill, that do prevail against, others to the damning of their souls, oh in such times as these are when men are in daner of the losse of their estates, I say these men that have not got this grace are in a most lamentable condition, they are in more danger for their souls then they are for their outward estates ▪ you think it is a sad thing to be in danger of your outward estates that you may loose all in an night,
Let a man be contented to be in a low condition, and to go meanly clothed if God sees it fit, such a man is shot-free (as I may so say) from thousands of temptations of the devil, that do prevail against, Others to the damning of their Souls, o in such times as these Are when men Are in daner of the loss of their estates, I say these men that have not god this grace Are in a most lamentable condition, they Are in more danger for their Souls then they Are for their outward estates ▪ you think it is a sad thing to be in danger of your outward estates that you may lose all in an night,
It's a notable speech of a Phylosopher that lived upon mean fare, and as he was eating hearbs and roots, saith one to him if you would but please Dionisius you need not eate hearbs and roots,
It's a notable speech of a Philosopher that lived upon mean fare, and as he was eating herbs and roots, Says one to him if you would but please Dionysius you need not eat herbs and roots,
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but he answered him thus, if you would but be content with such mean fare you need not flatter Dionisius. So temptations will no more prevail upon a contented man,
but he answered him thus, if you would but be content with such mean fare you need not flatter Dionysius. So temptations will no more prevail upon a contented man,
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The sixth excellencie is the abundant comforts in a mans life that Contentment will bring, Contentment will make mans life exceeding sweet and comfortable, nothing more then the Grace of Contentment;
The sixth excellency is the abundant comforts in a men life that Contentment will bring, Contentment will make men life exceeding sweet and comfortable, nothing more then the Grace of Contentment;
2. A Contented man whose estate is low, if God raises his estate he hath the love of God in it, and then its abundantly more sweet then if he had it and his heart not Contented:
2. A Contented man whose estate is low, if God raises his estate he hath the love of God in it, and then its abundantly more sweet then if he had it and his heart not Contented:
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if he hath never a Lanthorn in his ship, nor nothing whereby he can keep a candle light in a storm he will be in a sad condition, he would give a great deal to have a Lanthorn,
if he hath never a Lantern in his ship, nor nothing whereby he can keep a candle Light in a storm he will be in a sad condition, he would give a great deal to have a Lantern,
and yet keep it light, so the comfort of a Christian when it is inlivened with the Grace of Contentment, it may be kept light whatever storms or tempests come,
and yet keep it Light, so the Comfort of a Christian when it is enlivened with the Grace of Contentment, it may be kept Light whatever storms or tempests come,
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Seventhly, There's this excellency in Contentment that it fetches in the comfort of those things we have not really in possession, and perhaps many that have not outward things have more comfort then those have that doe enjoy them themselves:
Seventhly, There's this excellency in Contentment that it Fetches in the Comfort of those things we have not really in possession, and perhaps many that have not outward things have more Comfort then those have that do enjoy them themselves:
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as now, a man, by distilling hearbs, though he hath not the hearbs themselves, yet having the water that is distill'd out of them, he may en•oy the benefit of the herbs,
as now, a man, by distilling herbs, though he hath not the herbs themselves, yet having the water that is distilled out of them, he may en•oy the benefit of the herbs,
so by the art of Contentment we may fetch in the comfort of any condition to our selves, that is we may have that comfort by Contentment, that we should have if we had the thing it selfe.
so by the art of Contentment we may fetch in the Comfort of any condition to our selves, that is we may have that Comfort by Contentment, that we should have if we had the thing it self.
and would very fain have had him desist from the wars, and not war with the Romans, saith he to him, may it please your Majestie, it is reported that the Romans are very good men of warre,
and would very fain have had him desist from the wars, and not war with the Roman, Says he to him, may it please your Majesty, it is reported that the Roman Are very good men of war,
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and if it please the gods we doe over-come them what benefit shall we have of that victory? Pyrbus answered him, we shall then straight conquer all the rest of Italy with ease, saith Sineus indeed it is likely which your Grace speaketh,
and if it please the God's we do overcome them what benefit shall we have of that victory? Pyrbus answered him, we shall then straight conquer all the rest of Italy with ease, Says Sinecure indeed it is likely which your Grace speaks,
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but when we have won Italy will then our wars end? If the gods were pleased said Pyrrbus, that the victory were atchieved, the way were then broad open for us to attain great conquests,
but when we have wone Italy will then our wars end? If the God's were pleased said Pyrrhus, that the victory were achieved, the Way were then broad open for us to attain great conquests,
for who would not afterwards go into Africk, and so to Carthage? But (saith Sineus ) when we have all in our hands what shall we doe in the end? then Pyrbus laughing, told him again, we will then be quiet,
for who would not afterwards go into Africa, and so to Carthage? But (Says Sinecure) when we have all in our hands what shall we do in the end? then Pyrbus laughing, told him again, we will then be quiet,
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Certainly our contentment doth not consist in the getting of the thing we desire, but in Gods fashioning our spirits to our conditions, there's some men that have not a foot of ground of their own,
Certainly our contentment does not consist in the getting of the thing we desire, but in God's fashioning our spirits to our conditions, there's Some men that have not a foot of ground of their own,
yet will live better then other men that are heirs to a great deal of Land. I have known it in the countrey sometimes, that a man lives upon his own land,
yet will live better then other men that Are Heirs to a great deal of Land. I have known it in the country sometime, that a man lives upon his own land,
so a man by this art of Contentment may live better without an estate then another man can live of an estate, oh it ads exceeding much to the comfort of a Christian,
so a man by this art of Contentment may live better without an estate then Another man can live of an estate, o it adds exceeding much to the Comfort of a Christian,
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and that I may shew it farther, there is more comfort even in the Grace of Contentment then there is in any possessions whatsoever, a man hath more comfort in being content without a thing,
and that I may show it farther, there is more Comfort even in the Grace of Contentment then there is in any possessions whatsoever, a man hath more Comfort in being content without a thing,
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but that one particular doth not furnish me with Contentment in another thing, perhaps I may grow more dainty and nice, and froward in other things;
but that one particular does not furnish me with Contentment in Another thing, perhaps I may grow more dainty and Nicaenae, and froward in other things;
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now doth this prepare me to be contented in other things? no, but when I have gotten this Grace of Contentment I am prepared to be contented in all conditions:
now does this prepare me to be contented in other things? no, but when I have got this Grace of Contentment I am prepared to be contented in all conditions:
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In Heaven there's singing prayses to God, a contented heart is alwayes praysing and blessing God, thou hast Heaven while thou art upon earth when thou hast a contented spirit,
In Heaven there's singing praises to God, a contented heart is always praising and blessing God, thou hast Heaven while thou art upon earth when thou hast a contented Spirit,
and promises in the midest of all they suffer, this may seeme to be an honour that God hath from us, that he hath not from the Angels and Saints in Heaven.
and promises in the midst of all they suffer, this may seem to be an honour that God hath from us, that he hath not from the Angels and Saints in Heaven.
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Is it so much for one that is in heaven that hath nothing else but good from God, hath nothing to try them, no temptations, is that so much for them to be praysing and blessing God,
Is it so much for one that is in heaven that hath nothing Else but good from God, hath nothing to try them, no temptations, is that so much for them to be praising and blessing God,
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as for the poore soule that is in the midest of tryals and temtations, and afflictions and troubles? For this soule to go on praysing, and blessing, and serving God;
as for the poor soul that is in the midst of trials and temptations, and afflictions and Troubles? For this soul to go on praising, and blessing, and serving God;
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but here's a way of honouring God, and manifesting the excellency of Grace here when thou art in this conflict of temptation that God shall not have from thee in Heaven,
but here's a Way of honouring God, and manifesting the excellency of Grace Here when thou art in this conflict of temptation that God shall not have from thee in Heaven,
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for that's a rich portion that the Lord hath granted unto them, if the Lord should give unto thee thousands here in this world, it would not be such a rich portion as this, that he hath given thee a contented sqirit:
for that's a rich portion that the Lord hath granted unto them, if the Lord should give unto thee thousands Here in this world, it would not be such a rich portion as this, that he hath given thee a contented sqirit:
but thou hast cut me short, but though I want these, yet thou hast given me that that is as good and better, thou hast given me a quiet contented heart, to be wiling to be at thy dispose.
but thou hast Cut me short, but though I want these, yet thou hast given me that that is as good and better, thou hast given me a quiet contented heart, to be wiling to be At thy dispose.
The eight excellency is, Contentment is a great blessing of God upon the Soul, there is Gods blessing upon those that are content, the blessing of God is upon them,
The eight excellency is, Contentment is a great blessing of God upon the Soul, there is God's blessing upon those that Are content, the blessing of God is upon them,
and h• thou an help to him from his 〈 … 〉 b•• his hand be sufficient for him, that is, bring in a sufficiency of all good unto him that he may have of his own, that's the blessing of Judah. So when God gives thee a sufficiency of thine owne, (as every contented man hath) there is the blessing of God upon thee, the blessing of the principle tribe, of Judah is upon thee ▪ It is the Lord that gives us all things to enjoy, we may have the thing and yet not injoy it except God comes in with his blessing,
and h• thou an help to him from his 〈 … 〉 b•• his hand be sufficient for him, that is, bring in a sufficiency of all good unto him that he may have of his own, that's the blessing of Judah. So when God gives thee a sufficiency of thine own, (as every contented man hath) there is the blessing of God upon thee, the blessing of the principle tribe, of Judah is upon thee ▪ It is the Lord that gives us all things to enjoy, we may have the thing and yet not enjoy it except God comes in with his blessing,
Many men have estates and do nor injoy them, it ▪ s the blessing of God that gives us all things to enjoy, it is God that through his blessing hath fashioned thy heart and made it sutable to thy condition.
Many men have estates and do nor enjoy them, it ▪ s the blessing of God that gives us all things to enjoy, it is God that through his blessing hath fashioned thy heart and made it suitable to thy condition.
The Ninth Excellency, Those that are content they may expect reward from God, that God shall give unto them the good of all those things that they are contented to be without, and this brings in abundance of good to a 〈 … 〉 spirit ▪ There is 〈 … 〉 and such a mercy that thou thinkest would be verie comfortable •nto thee if thou had'st it,
The Ninth Excellency, Those that Are content they may expect reward from God, that God shall give unto them the good of all those things that they Are contented to be without, and this brings in abundance of good to a 〈 … 〉 Spirit ▪ There is 〈 … 〉 and such a mercy that thou Thinkest would be very comfortable •nto thee if thou Hadst it,
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if thou hast not the thing it selfe in re thou shalt have it made up one way or other, thou shalt have a bill of exchange to receive somewhat in li•• of it, there is no comfort that any soul is content to be without,
if thou hast not the thing it self in re thou shalt have it made up one Way or other, thou shalt have a bill of exchange to receive somewhat in li•• of it, there is no Comfort that any soul is content to be without,
if your hearte be upright with God ▪ and 〈 … 〉 〈 … 〉 do• the same service that you s•• others doe, you would account it ▪ a great blessing of God upon you, the greates• blessing in the world if you were able to doe as others d••;
if your heart be upright with God ▪ and 〈 … 〉 〈 … 〉 do• the same service that you s•• Others doe, you would account it ▪ a great blessing of God upon you, the greates• blessing in the world if you were able to do as Others d••;
now you may comfort your selves with this, ha•i•g ▪ to deale with God in the way of the 〈 … 〉 of Grace you shall have 〈 … 〉 God 〈 … 〉 of •ll 〈 … 〉 d••, •• a ••cked 〈 … 〉 shall have the punishment for all the sin he would commit,
now you may Comfort your selves with this, ha•i•g ▪ to deal with God in the Way of the 〈 … 〉 of Grace you shall have 〈 … 〉 God 〈 … 〉 of •ll 〈 … 〉 d••, •• a ••cked 〈 … 〉 shall have the punishment for all the since he would commit,
Now may not we draw an argument from active obedience to passive, there is as good reason why thou shouldest expect that God will reward thee for all that thou art willing to suffer,
Now may not we draw an argument from active Obedience to passive, there is as good reason why thou Shouldst expect that God will reward thee for all that thou art willing to suffer,
as well as for all that thou art willing to doe, now if thou beest willing to be without such a comfort and mercy when God sees it fit, thou shalt be no looser, certainly God will reward thee either with the comfort or with that that shall be as good to thee as the comfort,
as well as for all that thou art willing to do, now if thou Best willing to be without such a Comfort and mercy when God sees it fit, thou shalt be no looser, Certainly God will reward thee either with the Comfort or with that that shall be as good to thee as the Comfort,
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therefore consider how many things have I that others want, and can I bring my heart into a quiet contented frame to want what others have? I have the blessing of all that they have,
Therefore Consider how many things have I that Others want, and can I bring my heart into a quiet contented frame to want what Others have? I have the blessing of all that they have,
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Tenthly and lastly, by contentation the soule comes to an ex• … is neare to God himselfe ▪ y•• the nearest that may be, for this word that is translated Content, it is a word that signifies • Selfe-sufficien•i•, as I to•ld you in the opening of the words.
Tenthly and lastly, by contentation the soul comes to an ex• … is near to God himself ▪ y•• the nearest that may be, for this word that is translated Content, it is a word that signifies • Selfe-sufficien•i•, as I to•ld you in the opening of the words.
A contented man is a selfe-sufficient man, what is the great glory of God but to be happy and self-sufficient in himself? indeed he is said to be •ll ▪ sufficient but that'• but a further addition of the word all ▪ rather then of any matter,
A contented man is a self-sufficient man, what is the great glory of God but to be happy and self-sufficient in himself? indeed he is said to be •ll ▪ sufficient but that'• but a further addition of the word all ▪ rather then of any matter,
for to be sufficient, i• All-sufficient, now is this the glory of God to be Sufficient, to have sufficienci• in himselfe, El-shaddai, to be God having sufficiencie in himself,
for to be sufficient, i• All-sufficient, now is this the glory of God to be Sufficient, to have sufficienci• in himself, El-shaddai, to be God having sufficiency in himself,
and that all the creatures in the world were an •hilated, God would remaine the same blessed God that he is now, he would not be in a worse condition if all creatures were gone,
and that all the creatures in the world were an •hilated, God would remain the same blessed God that he is now, he would not be in a Worse condition if all creatures were gone,
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neither would a contented heart if God should take away all creatures from him ▪ a contented heart hath enough in the wa•• of all creatures •• would not be more miserable then now he is.
neither would a contented heart if God should take away all creatures from him ▪ a contented heart hath enough in the wa•• of all creatures •• would not be more miserable then now he is.
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Thus we have shewed in many particulars the excellency of this grace, labouring to present the beauty of it before your souls that you may be in love with it.
Thus we have showed in many particulars the excellency of this grace, labouring to present the beauty of it before your Souls that you may be in love with it.
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but it is an art of divinity, and therfore practicall, ye are now to labour to work upon your hearts, that there may be this grace in you, that you may honour God and honour your profession with this grace of Contentment,
but it is an art of divinity, and Therefore practical, you Are now to labour to work upon your hearts, that there may be this grace in you, that you may honour God and honour your profession with this grace of Contentment,
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First, That we should be humbled in our hearts for the want of this ▪ that we have had so little of this grace in us, for there is no way to set upon any duty with profit, till the heart be humbled for the want of the performance of the duty before ▪ many men when they hear of a duty that they should perform, they will labour to perform it,
First, That we should be humbled in our hearts for the want of this ▪ that we have had so little of this grace in us, for there is no Way to Set upon any duty with profit, till the heart be humbled for the want of the performance of the duty before ▪ many men when they hear of a duty that they should perform, they will labour to perform it,
but first thou must be humbled for the want of it, therefore that's the thing that I shall endeavour in the Application, to get your hearts to be humbled for the want of this grace ▪ Oh had I had this grace of Contentment, what a happy life I might have lived? what abundance of honour I might have brought to the name of God •i and how might I have honoured my profession? and what a deale of comfort might I have enjoyed? but the Lord know it hath been ••• otherwise, oh how •ar have I been from this grace of Contentment that hath been opened to me? I have had a murmuring a ve•ing and a fretting heart within me, everie little crosse hath put me out o• temper and out of frame, Oh the boisterousnesse of my spirit, what a deal of evill doth God see in my heart, in the vexing and fretting of my heart,
but First thou must be humbled for the want of it, Therefore that's the thing that I shall endeavour in the Application, to get your hearts to be humbled for the want of this grace ▪ O had I had this grace of Contentment, what a happy life I might have lived? what abundance of honour I might have brought to the name of God •i and how might I have honoured my profession? and what a deal of Comfort might I have enjoyed? but the Lord know it hath been ••• otherwise, o how •ar have I been from this grace of Contentment that hath been opened to me? I have had a murmuring a ve•ing and a fretting heart within me, every little cross hath put me out o• temper and out of frame, O the boisterousness of my Spirit, what a deal of evil does God see in my heart, in the vexing and fretting of my heart,
As it is in a mans body, i• a mans body be of that temper that every scratch of a pin make• his flesh to ranckle and to be a sore, you will say surely this mans body is very corrupt, his blood & his flesh is corrupt, that every scratch of a pin shall make it rankle,
As it is in a men body, i• a men body be of that temper that every scratch of a pin make• his Flesh to rankle and to be a soar, you will say surely this men body is very corrupt, his blood & his Flesh is corrupt, that every scratch of a pin shall make it rankle,
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and make thee murmur, and even cause thy spirit within thee •o ranckle, or as it is in a wound in a mans body, the evill of a wound, it is not so much in the largenesse of •he wound,
and make thee murmur, and even cause thy Spirit within thee •o rankle, or as it is in a wound in a men body, the evil of a wound, it is not so much in the largeness of •he wound,
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or in a fretting and co••oding humour that is in the wound ▪ a• unskilful m•n when he comes & sees a large wound in the flesh, looks upon it as a dangerous wound,
or in a fretting and co••oding humour that is in the wound ▪ a• unskilful m•n when he comes & sees a large wound in the Flesh, looks upon it as a dangerous wound,
but his great care is to get out the freting humour, or inflamation, so that the thing that must heale this wound it is some drink to purge ▪ But (saith the patient) what good will this doe to my wound? You give me somewhat to drinke ▪ and my wound is in my arme,
but his great care is to get out the fretting humour, or inflammation, so that the thing that must heal this wound it is Some drink to purge ▪ But (Says the patient) what good will this do to my wound? You give me somewhat to drink ▪ and my wound is in my arm,
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So it is just for all the world in the souls of m•n, it may be there is some affliction upon them that I compare to the wound ▪ now they think that the greatnesse of the affliction is that that makes their condition most miserable, Oh no, there is a freting humour,
So it is just for all the world in the Souls of m•n, it may be there is Some affliction upon them that I compare to the wound ▪ now they think that the greatness of the affliction is that that makes their condition most miserable, O no, there is a fretting humour,
and that must be purged out of thee before thou canst be heald ▪ and let God doe with thee what •e will, till he purges out that freting humour thy wound will not be healed, a murmuring heart is a very sinful heart,
and that must be purged out of thee before thou Canst be healed ▪ and let God do with thee what •e will, till he purges out that fretting humour thy wound will not be healed, a murmuring heart is a very sinful heart,
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and discribe them ▪ and shew the brand of a wicked and ungodly man or woman, he instances in this sin in a more sp•c•all manner, I might name many Scriptures ▪ but that Scripture in Jude is a most remarkable one, In the 14 ▪ verse and so forward, there i• is said, That the Lord comes with ten thousands of hi• Saints, to execute judgement upon all,
and describe them ▪ and show the brand of a wicked and ungodly man or woman, he instances in this since in a more sp•c•all manner, I might name many Scriptures ▪ but that Scripture in U^de is a most remarkable one, In the 14 ▪ verse and so forward, there i• is said, That the Lord comes with ten thousands of hi• Saints, to execute judgement upon all,
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Mark here in this 15. vers. there is four times mentioned ungodly ones, all that are ungodly among them, all their ungodly deeds which they have ungodly commited,
Mark Here in this 15. vers. there is four times mentioned ungodly ones, all that Are ungodly among them, all their ungodly Deeds which they have ungodly committed,
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This is in the general ▪ but now he comes in the particular to shew who these are, these are (saith he) murmurers, that's the very first, would you know who are ungodly men, that God when he comes with ten thousand of Angels shall come to punish for all their ungodly deeds that they doe,
This is in the general ▪ but now he comes in the particular to show who these Are, these Are (Says he) murmurers, that's the very First, would you know who Are ungodly men, that God when he comes with ten thousand of Angels shall come to Punish for all their ungodly Deeds that they do,
These ungodly ones are murmurers, murmurers in the Scripture are put in the fore front of ungodly ones, it's a most dreadfull Scripure, that the Lord when he speaks of ungodly ones puts murmurers in the very fore-front of all, you had need look to your spirits, you may see that this murmuring, which is the vice contrarie to this Contentment is not so small a matter as you think, you think you are not so ungodly as others,
These ungodly ones Are murmurers, murmurers in the Scripture Are put in the before front of ungodly ones, it's a most dreadful Scripture, that the Lord when he speaks of ungodly ones puts murmurers in the very forefront of all, you had need look to your spirits, you may see that this murmuring, which is the vice contrary to this Contentment is not so small a matter as you think, you think you Are not so ungodly as Others,
because you doe not sweare and drink as others doe, but you may be ungodly in murmuring, it's true there is no sin but som seedes and remayners of it are in those that are godly,
Because you do not swear and drink as Others do, but you may be ungodly in murmuring, it's true there is no since but Some seeds and remayners of it Are in those that Are godly,
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as well as if they were under the power of drunkennesse, or whordome, or any other sin, God will look upon you as ungodly for this sin as well as for any sin whatsoever.
as well as if they were under the power of Drunkenness, or whoredom, or any other since, God will look upon you as ungodly for this since as well as for any since whatsoever.
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Thirdly, as it's made a brand of ungodly men, so you shal find in Scripture that God accounts it rebellion, that is contrary to the worship that there was in contentednesse:
Thirdly, as it's made a brand of ungodly men, so you shall find in Scripture that God accounts it rebellion, that is contrary to the worship that there was in contentedness:
but a murmuring heart it's a rebellious heart, and that you shall find if you compare two Scriptures together, they are both in the book of Numb. 16. 41. But on the morrow (saith the text) all the congregation of the Children of Israell murmured against Moses and against Aaron, saying, ye have killed the people of the Lord.
but a murmuring heart it's a rebellious heart, and that you shall find if you compare two Scriptures together, they Are both in the book of Numb. 16. 41. But on the morrow (Says the text) all the congregation of the Children of Israel murmured against Moses and against Aaron, saying, you have killed the people of the Lord.
They all murmured, now compare this with the Chap. 17. & vers. 10. And the Lord said unto Moses bring Aarons rod again, before the testimony to be kept for a token against the Rebels;
They all murmured, now compare this with the Chap. 17. & vers. 10. And the Lord said unto Moses bring Aaron's rod again, before the testimony to be kept for a token against the Rebels;
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and then it breaks forth into open rebellion ▪ but because it hath rebellion in the seeds of it therefore it is accounted before the Lord to be rebellion ▪ Wilt thou be a Rebel against God? When thou feelest thy heart discontented and murmuring aginst the dispensations of •od towards thee, thou shouldest check thy heart thus.
and then it breaks forth into open rebellion ▪ but Because it hath rebellion in the seeds of it Therefore it is accounted before the Lord to be rebellion ▪ Wilt thou be a Rebel against God? When thou Feel thy heart discontented and murmuring against the dispensations of •od towards thee, thou Shouldst check thy heart thus.
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Oh thou wretched heart what wilt thou be a Rebell against God? wilt thou rise in a way of Rebellion against the infinite God? yet thus thou hast done, charge thy heart with this sin of rebellion, you that are guiltie of this sin of murmuring you are this day by the Lord charged as being guilty of rebellion against him,
O thou wretched heart what wilt thou be a Rebel against God? wilt thou rise in a Way of Rebellion against the infinite God? yet thus thou hast done, charge thy heart with this since of rebellion, you that Are guilty of this since of murmuring you Are this day by the Lord charged as being guilty of rebellion against him,
and God expects that when you go home you should humble your souls before him for this sin, that you should charge your souls for being guilty of rebellion against God, many of you may say I never thought that I had bin a rebel against God before, I thought that I had many infirmityes but now I see the Scripture speaks of sin in another manner then men doe ▪ the Scripture makes men (though but murmurers) to be Rebels against God ▪ Oh this rebellious heart that I have against the Lord that hath manifested it's selfe in this way of murmuring against the Lord? That's a third particular in the evill of discontentment.
and God expects that when you go home you should humble your Souls before him for this since, that you should charge your Souls for being guilty of rebellion against God, many of you may say I never Thought that I had been a rebel against God before, I Thought that I had many infirmities but now I see the Scripture speaks of since in Another manner then men do ▪ the Scripture makes men (though but murmurers) to be Rebels against God ▪ O this rebellious heart that I have against the Lord that hath manifested it's self in this Way of murmuring against the Lord? That's a third particular in the evil of discontentment.
and especially contrary to the worke of God, in bringing of the soul home to himselfe ▪ I know no distemper more opposite and contrary to the work of God in conversion of a sinner, then this is
and especially contrary to the work of God, in bringing of the soul home to himself ▪ I know no distemper more opposite and contrary to the work of God in conversion of a sinner, then this is
and the great breath that sin hath made between God and it ▪ for certainly Jesus Christ can never be known in his beauty and excellency till the soul know that.
and the great breath that since hath made between God and it ▪ for Certainly jesus christ can never be known in his beauty and excellency till the soul know that.
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hath God made me see the dreadfull evill of sin, and made my soul to be sensible of the evill of sin as the greatest burden? how can I be then so much troubled for every little affliction? certainly i• I saw what the evill of sinne were, that sight would swallow up all other evils,
hath God made me see the dreadful evil of since, and made my soul to be sensible of the evil of since as the greatest burden? how can I be then so much troubled for every little affliction? Certainly i• I saw what the evil of sin were, that sighed would swallow up all other evils,
and if I were burdened with the evill of sinne, it would swallow up all other burdens, what am I now murmuring against Gods hand (saith such a Soul) when as a while agoe the Lord made me see my selfe •o be a damned wretch,
and if I were burdened with the evil of sin, it would swallow up all other burdens, what am I now murmuring against God's hand (Says such a Soul) when as a while ago the Lord made me see my self •o be a damned wretch,
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when I have had the sight of such glory in Christ that is more worth then ten thousand worlds? (for so will a true convert say) oh the Lord at such a time hath given me that sight of Christ that I would not be without for ten thousand thousand worlds ▪ but hath God given thee that,
when I have had the sighed of such glory in christ that is more worth then ten thousand world's? (for so will a true convert say) o the Lord At such a time hath given me that sighed of christ that I would not be without for ten thousand thousand world's ▪ but hath God given thee that,
3. A third work when God brings the Soul home to himself, it is by the taking the heart off from the Creature, the disingaging the heart from all creature comforts, that's the third work ordinarily that the Soul may perceive of its selfe.
3. A third work when God brings the Soul home to himself, it is by the taking the heart off from the Creature, the disengaging the heart from all creature comforts, that's the third work ordinarily that the Soul may perceive of its self.
It's true, Gods work may be altogether in the seeds in him, but in the severall actings of the Soul in turning to God it may perceive these things in it, the disingagement of the heatt from the Creature, that's the calling of the Soul from the world, whom the Lord hath called he hath justified, what's the calling of the Soul but this, the Soul that before was seeking for Contentment in the world,
It's true, God's work may be altogether in the seeds in him, but in the several actings of the Soul in turning to God it may perceive these things in it, the disengagment of the heat from the Creature, that's the calling of the Soul from the world, whom the Lord hath called he hath justified, what's the calling of the Soul but this, the Soul that before was seeking for Contentment in the world,
and yet thou discontented for the want of some little matter in a creature comfort? art thou he that hath cast thy Soul upon Jesus Christ for all good? as he saith in another case, is this thy faith?
and yet thou discontented for the want of Some little matter in a creature Comfort? art thou he that hath cast thy Soul upon jesus christ for all good? as he Says in Another case, is this thy faith?
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In the work of Conversion there is the resignation of the Soul wholly to God in an everlasting Covenant to be his, hast thou ever surrendred up thy selfe to God in an overlasting Covenant? then certainly this thy fretting, murmuring heart is mighty opposite to it, certainly thou forgettest this Covenant of thine,
In the work of Conversion there is the resignation of the Soul wholly to God in an everlasting Covenant to be his, hast thou ever surrendered up thy self to God in an overlasting Covenant? then Certainly this thy fretting, murmuring heart is mighty opposite to it, Certainly thou forgettest this Covenant of thine,
if you could but obtain so much liberty of your own spirits as to look back to see what the work of God was in converting you, there is nothing would prevaile more then to think of that.
if you could but obtain so much liberty of your own spirits as to look back to see what the work of God was in converting you, there is nothing would prevail more then to think of that.
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I am now in a murmuring discontented way, but how did I feel my soul working when God did turn my Soul to himselfe? oh how opposite is this to that work,
I am now in a murmuring discontented Way, but how did I feel my soul working when God did turn my Soul to himself? o how opposite is this to that work,
men are deceived in this, if they think their Conversion is finished meerly at first, thou must be in a way of conversion to God all the dayes of thy life,
men Are deceived in this, if they think their Conversion is finished merely At First, thou must be in a Way of conversion to God all the days of thy life,
Ye be Converted, why, were they not converved before? yes they were converted, but they were still to continue the work of Conversion all the dayes of their lives,
You be Converted, why, were they not converved before? yes they were converted, but they were still to continue the work of Conversion all the days of their lives,
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As thus, alwayes there must abide some sight and sense of sin, it may be not in the way which you had, which was rather a preparation then any thing else,
As thus, always there must abide Some sighed and sense of since, it may be not in the Way which you had, which was rather a preparation then any thing Else,
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but the sight and sence of sin it is to continue still, that is, you are still to be senceable of the burden of sin as it is against the Holinesse,
but the sighed and sense of since it is to continue still, that is, you Are still to be senceable of the burden of since as it is against the Holiness,
First, the relation thou standest in to God, doest not thou call God thy father? and doest not thou stand in relation to him as a childe? what thou murmure? In 2 Sam. 13. 4. Its a speech of Jonadab to Amn•n. Why art thou being the Kings Son, •ean from day to day, wilt thou not tell me? and so he could him, (but that was for a wicked cause,) he perceived that his spirit was troubled,
First, the Relation thou Standest in to God, dost not thou call God thy father? and dost not thou stand in Relation to him as a child? what thou murmur? In 2 Sam. 13. 4. Its a speech of Jonadab to Amn•n. Why art thou being the Kings Son, •ean from day to day, wilt thou not tell me? and so he could him, (but that was for a wicked cause,) he perceived that his Spirit was troubled,
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why? what's the matter? thou that standest in this relation to the King and yet any thing should trouble thy heart, (that's his meaning,) is there any thing that should disquiet thy heart and yet standest in such a relation to the King, the Kings Son? So I may say to a Christian, art thou the Kings Son, the Son, the Daughter, of the King of Heaven,
why? what's the matter? thou that Standest in this Relation to the King and yet any thing should trouble thy heart, (that's his meaning,) is there any thing that should disquiet thy heart and yet Standest in such a Relation to the King, the Kings Son? So I may say to a Christian, art thou the Kings Son, the Son, the Daughter, of the King of Heaven,
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and yet so disquieted and troubled, and vext at every little thing that falls out? as if a Kings Son should cry out he is undone for loosing a bable, what an unworthy thing were this:
and yet so disquieted and troubled, and vexed At every little thing that falls out? as if a Kings Son should cry out he is undone for losing a babble, what an unworthy thing were this:
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as Elkanah said to Hannah, 1 Sam. 1. 8. Am not I better to thee then ten sons? So doth not Christ thy husband say to thee, Am not I better to thee then thousands of riches and comforts, such comforts as thou murmurest for want of, hath not God given thee his Son and will he not with him give thee all things? hath the love of God bin to thee to give thee his Son in way of marriage? why art thou discontented and murmuring? consider thy relation to Jesus Christ, as thou art a spouse and married to him, his person is thine,
as Elkanah said to Hannah, 1 Sam. 1. 8. Am not I better to thee then ten Sons? So does not christ thy husband say to thee, Am not I better to thee then thousands of riches and comforts, such comforts as thou murmurest for want of, hath not God given thee his Son and will he not with him give thee all things? hath the love of God been to thee to give thee his Son in Way of marriage? why art thou discontented and murmuring? Consider thy Relation to jesus christ, as thou art a spouse and married to him, his person is thine,
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what, thou art macht with Christ & art his spouse, and wilt thou murmure now and be discontented in thy spirit? You shall observe among those that are newly matched,
what, thou art matched with christ & art his spouse, and wilt thou murmur now and be discontented in thy Spirit? You shall observe among those that Are newly matched,
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when there is discontent between the wife and the husband, their friends will shake their heads and say, they do not meet with that that they did expect, ye see ever since they were married together how the man looks,
when there is discontent between the wife and the husband, their Friends will shake their Heads and say, they do not meet with that that they did expect, you see ever since they were married together how the man looks,
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5. The relation that thou standest in to the Spirit of God, thou art the Temple of the Holy Ghost, the Holy Ghost is thy Comforter, it is he that is appointed to conveigh all comfort from the Father and the Son, to the Souls of his people.
5. The Relation that thou Standest in to the Spirit of God, thou art the Temple of the Holy Ghost, the Holy Ghost is thy Comforter, it is he that is appointed to convey all Comfort from the Father and the Son, to the Souls of his people.
6. The relation that thou standest in to the Angels, thou art made one body with them, for so Christ hath joyned principalities and powers with his Church, they are Ministring Spirits for good of his people, to supply what they need,
6. The Relation that thou Standest in to the Angels, thou art made one body with them, for so christ hath joined principalities and Powers with his Church, they Are Ministering Spirits for good of his people, to supply what they need,
because thy nature is joyned in an hypostaticall union to the Divine nature, and in that respect thy nature is more honoured then the nature of the Angels.
Because thy nature is joined in an hypostatical Union to the Divine nature, and in that respect thy nature is more honoured then the nature of the Angels.
yea thou that art in such an estate as this is, thou that art set apart to the end that God might manifest to all eternity what the infinite power of a Deity is able to raise a creature too;
yea thou that art in such an estate as this is, thou that art Set apart to the end that God might manifest to all eternity what the infinite power of a Deity is able to raise a creature too;
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for that's the condition of a Saint, a beleever, his condition is such as he is set apart to the end that God might manifest to all eternity what his infinite power is able to do to make the creature happy, art thou in such a condition? Oh how low and beneath this condition is a murmuring and discontented heart for want of some outward comforts here in this world:
for that's the condition of a Saint, a believer, his condition is such as he is Set apart to the end that God might manifest to all eternity what his infinite power is able to do to make the creature happy, art thou in such a condition? O how low and beneath this condition is a murmuring and discontented heart for want of Some outward comforts Here in this world:
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As the cruel Prelats were wont do do in imposing things upon mens consciences, they did in effect say, let your consciences, your souls bow down to us, that we may tread upon them;
As the cruel Prelates were wont do do in imposing things upon men's Consciences, they did in Effect say, let your Consciences, your Souls bow down to us, that we may tread upon them;
what? The Son of a King, shal he have every base fellow to come and bid him bow down that he may tread upon his neck? Thus doest thou in every affliction:
what? The Son of a King, shall he have every base fellow to come and bid him bow down that he may tread upon his neck? Thus dost thou in every affliction:
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every father loves to see his spirit in his child, loves to see his image, not his image of his body onely, to say here's a child for all the world like the father,
every father loves to see his Spirit in his child, loves to see his image, not his image of his body only, to say here's a child for all the world like the father,
and with Christ, and one Spirit with the Holy-Ghost therefore we should have a Spirit that might manifest the glory of the Father Son & Holy-Ghost in our Spirits;
and with christ, and one Spirit with the Holy ghost Therefore we should have a Spirit that might manifest the glory of the Father Son & Holy ghost in our Spirits;
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The Spirit of a Christian should be a lyon like Spirit, as Jesus Christ is the Lyon of the tribe of Judah, (so he is calld) so we should manifest somewhat of the Lyon-like Spirit of Jesus Christ, he manifested his Lyon-like Spirit in passing through all afflictions and troubles whatsoever without any murmuring against God.
The Spirit of a Christian should be a Lion like Spirit, as jesus christ is the lion of the tribe of Judah, (so he is called) so we should manifest somewhat of the Lion-like Spirit of jesus christ, he manifested his Lion-like Spirit in passing through all afflictions and Troubles whatsoever without any murmuring against God.
I remember that the Heathens accouned it very base, Plutarch doth report of a certaine people that did use to manifest their disdaine to men that were overmuch dejected by any affliction, they did condemne them to this punishment;
I Remember that the heathens accouned it very base, Plutarch does report of a certain people that did use to manifest their disdain to men that were overmuch dejected by any affliction, they did condemn them to this punishment;
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to wear womens cloaths all their dayes, or such a space of time at least they should go in womans cloths in token of shame and disgrace to them because they have such effeminate spirits, they thought it against a manlike Spirit,
to wear women's clothes all their days, or such a Molle of time At least they should go in woman's clothes in token of shame and disgrace to them Because they have such effeminate spirits, they Thought it against a manlike Spirit,
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and therefore seeing they did un-man themselves they should go as women, now shall they account it an unmanlike Spirit, to be overmuch dejected in afflictions;
and Therefore seeing they did unman themselves they should go as women, now shall they account it an unmanlike Spirit, to be overmuch dejected in afflictions;
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and shall not a Christian account it an unchristian like Spirit to be overmuch dejected by any affliction whatsoever? I remember another compares murmuring Spirits to children when they are weaning, what a deal of stir have you with your children when you wean them,
and shall not a Christian account it an unchristian like Spirit to be overmuch dejected by any affliction whatsoever? I Remember Another compares murmuring Spirits to children when they Are weaning, what a deal of stir have you with your children when you wean them,
Fourthly, It's below the profession of a Christian, The profession of a Christian, what's that? A Christians profession is to be dead to the world and and to be alive to God, that's his profession, to have his life to be hid with Christ in God, to satisfie himselfe in God, what is this thy profession? and yet if thou hast not every thing that thou wouldest have to murmure and be discontent, thou doest in that even deny thy profession.
Fourthly, It's below the profession of a Christian, The profession of a Christian, what's that? A Christians profession is to be dead to the world and and to be alive to God, that's his profession, to have his life to be hid with christ in God, to satisfy himself in God, what is this thy profession? and yet if thou hast not every thing that thou Wouldst have to murmur and be discontent, thou dost in that even deny thy profession.
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and quiet, and have no trouble? I remember Austine hath such an expression, what is this thy faith? what did I ever promise thee (saith he) that thou shouldest ever flourish in the world? art thou a Christian to that end? and is this thy faith? I never made any such promise to thee when thou tookest upon thee to be a Christian:
and quiet, and have no trouble? I Remember Augustine hath such an expression, what is this thy faith? what did I ever promise thee (Says he) that thou Shouldst ever flourish in the world? art thou a Christian to that end? and is this thy faith? I never made any such promise to thee when thou tookest upon thee to be a Christian:
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and then why shouldest thou account it such a great evill to be under such an affliction? Certainly that good that we have in the ground for our faith, it is enough to content our hearts here, and to all eternity:
and then why Shouldst thou account it such a great evil to be under such an affliction? Certainly that good that we have in the ground for our faith, it is enough to content our hearts Here, and to all eternity:
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A Christian should be satisfied with that that God hath made to be the object of his faith, the object of his faith is high enough to satisfie his soul, were it capeable of a thousand times more then it is:
A Christian should be satisfied with that that God hath made to be the Object of his faith, the Object of his faith is high enough to satisfy his soul, were it capable of a thousand times more then it is:
And know that when thou art discontented for want of such and such comforts, if thou wouldest but think thus, God did never promise me that I should have these comforts,
And know that when thou art discontented for want of such and such comforts, if thou Wouldst but think thus, God did never promise me that I should have these comforts,
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Sixthly, It is below a Christian in this, because it's below those helps that a Christian hath more then others have, they have the promises to help them that others have not, it's not so much to have a Nabal have his heart sinke,
Sixthly, It is below a Christian in this, Because it's below those helps that a Christian hath more then Others have, they have the promises to help them that Others have not, it's not so much to have a Nabal have his heart sink,
because he hath nothing but the creature to uphold him, but it's much for a Christian that hath promises and ordinances to uphold his spirit which others have not.
Because he hath nothing but the creature to uphold him, but it's much for a Christian that hath promises and ordinances to uphold his Spirit which Others have not.
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but they have Triumphed under great afflictions, they have suffered the spoiling of their goods with joy, reade but the later part of the 11. of the Hebrews, and you shall find what great things God hath had from his people,
but they have Triumphed under great afflictions, they have suffered the spoiling of their goods with joy, read but the later part of the 11. of the Hebrews, and you shall find what great things God hath had from his people,
When you come to prayer to God, you acknowledge his Soveraignity over you, you come there to professe your selves to be at Gods dispose, what doe you pray for except you acknowledge that you are at his dispose,
When you come to prayer to God, you acknowledge his Sovereignty over you, you come there to profess your selves to be At God's dispose, what do you pray for except you acknowledge that you Are At his dispose,
if you will come to petition him and yet will be your own carver you go crosse to your prayers, to come as if you would beg your bread at your Fathers gates every day,
if you will come to petition him and yet will be your own carver you go cross to your Prayers, to come as if you would beg your bred At your Father's gates every day,
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for you must make the Lords prayr to be as a pattern for your prayrs though you say not alwaies the same words, what do you pray but give us this day our dayly bread, for that's Christs intention that we should have that as a patterne,
for you must make the lords prayr to be as a pattern for your Prayers though you say not always the same words, what do you pray but give us this day our daily bred, for that's Christ intention that we should have that as a pattern,
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but he teaches us to pray Lord give us our bread shewing that you should be content with a little, what have you not bread to eate? I hope there's none of you here but have that.
but he Teaches us to pray Lord give us our bred showing that you should be content with a little, what have you not bred to eat? I hope there's none of you Here but have that.
Therefore when we murmure because we have not so much variety as others have, we do (as it were, forget our Pater-n•ster; It's against our prayers, we do not in our lives hold forth the acknowledgement of the Soveraignity of God over us as we seem to acknowledg in our prayrs,
Therefore when we murmur Because we have not so much variety as Others have, we do (as it were, forget our Pater-n•ster; It's against our Prayers, we do not in our lives hold forth the acknowledgement of the Sovereignty of God over us as we seem to acknowledge in our Prayers,
therefore when at any time you find your hearts murmuring then do but reflect upon your selves and think thus, is this according to my prayers, wherein I held forth the Soveraigne power and Authority that God had over me?
Therefore when At any time you find your hearts murmuring then do but reflect upon your selves and think thus, is this according to my Prayers, wherein I held forth the Sovereign power and authority that God had over me?
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The seventh thing that I adde for the evill of discontentment is the wofull effects that comes to a discontented heart from murmuring, Ile name you five, there are five evill effects that comes from a murmuring spirit.
The seventh thing that I add for the evil of discontentment is the woeful effects that comes to a discontented heart from murmuring, I'll name you five, there Are five evil effects that comes from a murmuring Spirit.
1. By murmuring and discontent in your hearts, you come to loose a great deale of time, how many times doe men and women when they are discontended let their thoughts run,
1. By murmuring and discontent in your hearts, you come to lose a great deal of time, how many times do men and women when they Are discontented let their thoughts run,
When you are alone you should spend your time in holy meditation, but you are spending your time in discontented thoughts, you who complain that you cannot meditate, you cannot thinke on good things,
When you Are alone you should spend your time in holy meditation, but you Are spending your time in discontented thoughts, you who complain that you cannot meditate, you cannot think on good things,
but if you be discontented with any thing, then you can go alone, and muse, and roul things up and down in your thoughts to feed a discontented humour:
but if you be discontented with any thing, then you can go alone, and muse, and roll things up and down in your thoughts to feed a discontented humour:
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2. It doth unfit you for duty, a man or woman that is in a contented frame, you may turn such a one to any thing at any time, he is fit for to go to God at any time,
2. It does unfit you for duty, a man or woman that is in a contented frame, you may turn such a one to any thing At any time, he is fit for to go to God At any time,
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And it causes many distractions in duty, it unfits for duty, and when you come to performe duties, oh the distractions that are in your duties, when your spirits are discontented;
And it Causes many distractions in duty, it unfits for duty, and when you come to perform duties, o the distractions that Are in your duties, when your spirits Are discontented;
In some discontented fits the heart rises against God, and against others and sometimes hath even desperate resolutions what to do to help themselves ▪ If the Lord should have suffered you to have done, (sometimes in a discontented fit) what you had thought to doe, what wonderfull misery had you brought upon your selves, oh it was a mercy of God that did stop you, had not God stopt you,
In Some discontented fits the heart rises against God, and against Others and sometime hath even desperate resolutions what to do to help themselves ▪ If the Lord should have suffered you to have done, (sometime in a discontented fit) what you had Thought to do, what wonderful misery had you brought upon your selves, o it was a mercy of God that did stop you, had not God stopped you,
but let you go on when you thought to helpe your selves this way and the other way, oh it had been ill with you, doe you but remember those risings of heart and wicked resolutions that sometimes you have had in a discontented mood,
but let you go on when you Thought to help your selves this Way and the other Way, o it had been ill with you, do you but Remember those risings of heart and wicked resolutions that sometime you have had in a discontented mood,
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For men and women that are discontent though they enjoy many mercies from God, yet they are thankfull for none of them for this is the vile nature of discontentment to lessen every mercy of God;
For men and women that Are discontent though they enjoy many Mercies from God, yet they Are thankful for none of them for this is the vile nature of discontentment to lessen every mercy of God;
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then what they have is nothing to them, doe you think that God will take this well? If you should give a friend, a kinsman, a pursse of money to go and trade withall,
then what they have is nothing to them, do you think that God will take this well? If you should give a friend, a kinsman, a purse of money to go and trade withal,
therefore all is nothing unto you, Oh what unthankfullnesse is here? God expects that every day you should spend some time in blessing his name for what mercy he hath granted to you, there's not any one of you who are in the lowest condition but you have abundance of mercies to blesse God for, but discontentednesse makes them nothing.
Therefore all is nothing unto you, O what unthankfulness is Here? God expects that every day you should spend Some time in blessing his name for what mercy he hath granted to you, there's not any one of you who Are in the lowest condition but you have abundance of Mercies to bless God for, but discontentedness makes them nothing.
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It's an excellent speech that I remember Luther hath, (saith he) this is the Rhetorick of the Spirit of God, (it's a very fine speech of his) to extenuate evill things,
It's an excellent speech that I Remember Luther hath, (Says he) this is the Rhetoric of the Spirit of God, (it's a very fine speech of his) to extenuate evil things,
The Spirit of God extenuats evils, and crosses, and doth magnyfie and amplyfie all mercies, and makes all mercies seem to be great, and all afflictions seem to be little.
The Spirit of God extenuates evils, and Crosses, and does magnyfie and amplyfie all Mercies, and makes all Mercies seem to be great, and all afflictions seem to be little.
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and amplyfy evill things, as thus, a godly man wonders at his crosse that it is no more, a wicked man wonders his crosse is so much, Oh saith he none was ever so afflicted as I am:
and amplyfy evil things, as thus, a godly man wonders At his cross that it is no more, a wicked man wonders his cross is so much, O Says he none was ever so afflicted as I am:
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And then on the other side, if there be a mercy, then it's the Rhetorick of the Devill to lessen the mercy, I indeed (saith he) the thing is a good thing,
And then on the other side, if there be a mercy, then it's the Rhetoric of the devil to lessen the mercy, I indeed (Says he) the thing is a good thing,
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And for this I'le give you a notable example that we have in Scripture, it is the example of Korah, Dathan & Abiram, In Numb. 16. 12, 13. And Moses sent to call Dathan,
And for this I'll give you a notable Exampl that we have in Scripture, it is the Exampl of Korah, Dathan & Abiram, In Numb. 16. 12, 13. And Moses sent to call Dathan,
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except thou make thy selfe altogether a Prince over us? Mark, they slighted the land that they were going unto, the Land of Canaan, that was the Land that God promised them that should flow with milk and honey:
except thou make thy self altogether a Prince over us? Mark, they slighted the land that they were going unto, the Land of Canaan, that was the Land that God promised them that should flow with milk and honey:
But mark here their discontentednesse, because they met with some troubles in the wildernesse, oh it was to slay them, they make their affliction in the wildernesse to be greater then it was, Oh it was to kill them,
But mark Here their discontentedness, Because they met with Some Troubles in the Wilderness, o it was to slay them, they make their affliction in the Wilderness to be greater then it was, O it was to kill them,
though it were indeed to carry them to the Land of Canaan. But now their deliverance from Egypt though it was a great mercy, they made that mercy to be nothing,
though it were indeed to carry them to the Land of Canaan. But now their deliverance from Egypt though it was a great mercy, they made that mercy to be nothing,
for say they you have brought us out of a land that floweth with mith milk and honey, what land was that? It was the land of Egypt, the land of their bondage,
for say they you have brought us out of a land that flows with mith milk and honey, what land was that? It was the land of Egypt, the land of their bondage,
yet meeting with some crosse they make their deliverance from Egypt no mercy, no, it was rather a misery to them, Oh (say they) Egypt was a land that flowed with milk and honey.
yet meeting with Some cross they make their deliverance from Egypt no mercy, no, it was rather a misery to them, O (say they) Egypt was a land that flowed with milk and honey.
and yet when they meet with a little crosse in their may to say, you have brought us out of the land that floweth with milk and honey, to say they were better before then now,
and yet when they meet with a little cross in their may to say, you have brought us out of the land that flows with milk and honey, to say they were better before then now,
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And it is so with us now when we meet with any crosse in our estates, any taxations and trouble, especially if any among you have bin where the enemy hath prevailed, you are ready to say, we had plenty before and we are now brought to a condition of hardship, we were better before when we had the Prelats and others to domineere,
And it is so with us now when we meet with any cross in our estates, any taxations and trouble, especially if any among you have been where the enemy hath prevailed, you Are ready to say, we had plenty before and we Are now brought to a condition of hardship, we were better before when we had the Prelates and Others to domineer,
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oh let us take heed of this, of a discontented heart, there is this wofull cursed fruit of discontent to make men and women unthankfull for all the mercies God hath granted to them,
o let us take heed of this, of a discontented heart, there is this woeful cursed fruit of discontent to make men and women unthankful for all the Mercies God hath granted to them,
And lastly, There's this evil effect in murmuring, it causes shifttings of spirit, they that murmur and are discontent, are lyable to temptations, to shift for them selves in sinfull and ungodly waies, discontent is the ground of shifting courses and unlawful waies.
And lastly, There's this evil Effect in murmuring, it Causes shifttings of Spirit, they that murmur and Are discontent, Are liable to temptations, to shift for them selves in sinful and ungodly ways, discontent is the ground of shifting courses and unlawful ways.
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How many of you may have your consciences condemne you of this, that you in the time of your afflictions have sought to shift for your selves by waies that have been sinfull against God,
How many of you may have your Consciences condemn you of this, that you in the time of your afflictions have sought to shift for your selves by ways that have been sinful against God,
and your discontent was the bottom and ground of it? If you would avoid shiftings for your selves by wicked waies, labour to mortifie this sin of discontent, to mortifie it at the root.
and your discontent was the bottom and ground of it? If you would avoid shiftings for your selves by wicked ways, labour to mortify this since of discontent, to mortify it At the root.
The eight evill that there is in murmuring and discontent is this, There is a great deal of folly, extream folly in a discontented heart, it's a foolish sin.
The eight evil that there is in murmuring and discontent is this, There is a great deal of folly, extreme folly in a discontented heart, it's a foolish since.
Doe not you account this folly in your children, you give them some victuals and they are not contented, perhaps (they say) it's not enough, they cry for more,
Do not you account this folly in your children, you give them Some victuals and they Are not contented, perhaps (they say) it's not enough, they cry for more,
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Who can by taking any carking care adde one cubit to his stature, or make one hair that is white to be black? You may vex and trouble your selves but you can get nothing by it.
Who can by taking any carking care add one cubit to his stature, or make one hair that is white to be black? You may vex and trouble your selves but you can get nothing by it.
because of your discontentment, you are discontented for want of them, and therefore you have them not, you doe deprive your selves of the injoyment of your own desires because of the discontentment of your hearts,
Because of your discontentment, you Are discontented for want of them, and Therefore you have them not, you do deprive your selves of the enjoyment of your own Desires Because of the discontentment of your hearts,
4. There is a great deal of folly in discontent and murmuring, for it doth eate out the good and sweetnesse of a mercie before it comes, if God should give a mercie that we are discontented for the want of,
4. There is a great deal of folly in discontent and murmuring, for it does eat out the good and sweetness of a mercy before it comes, if God should give a mercy that we Are discontented for the want of,
That man or woman that is discontented for want of some good thing, if God doth give that good thing to them before they be humbled for their discontent that did proceed from them, such a man or woman can have no comfort of the mercy,
That man or woman that is discontented for want of Some good thing, if God does give that good thing to them before they be humbled for their discontent that did proceed from them, such a man or woman can have no Comfort of the mercy,
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And therefore for my part if I should have a friend or brother or one that was as dear to me as my own soul, that I should see discontented for the want of such a comfort, I should rather pray, Lord keep this thing from them, tel thou wilt be pleased to humble their hearts for their discontent, let not them have the mercy till they come to be humbled for their discontent for the want of it,
And Therefore for my part if I should have a friend or brother or one that was as dear to me as my own soul, that I should see discontented for the want of such a Comfort, I should rather pray, Lord keep this thing from them, tell thou wilt be pleased to humble their hearts for their discontent, let not them have the mercy till they come to be humbled for their discontent for the want of it,
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And therefore it should be your care when you find your hearts discontented for want of any thing, to be humbled for it, thinking thus with your selves, Lord if that that I do so immoderatly desire should come to me before I be humbled for my discontent for want of it, I am certain I can have no comfort of it,
And Therefore it should be your care when you find your hearts discontented for want of any thing, to be humbled for it, thinking thus with your selves, Lord if that that I do so immoderately desire should come to me before I be humbled for my discontent for want of it, I am certain I can have no Comfort of it,
So in regard of any other outward comforts, people may have the thing, but often times they have it so as it proves the heaviest cro••e to them that ever they had in all their lives, such a child as you were discontent for the want of it, it may be it was sick,
So in regard of any other outward comforts, people may have the thing, but often times they have it so as it Proves the Heaviest cro••e to them that ever they had in all their lives, such a child as you were discontent for the want of it, it may be it was sick,
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but is discontented with the storm, is his condition the better because he is discontented and will not pull down his sails? Will this help him? Just so is it for all the world with a discontented heart, a discontented heart is a proud heart,
but is discontented with the storm, is his condition the better Because he is discontented and will not pull down his sails? Will this help him? Just so is it for all the world with a discontented heart, a discontented heart is a proud heart,
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now is his condition the better because he will not pull down his spirit? no certainly abundantly worse, a thousand to one but the tempest and storm overwhelms his soul;
now is his condition the better Because he will not pull down his Spirit? no Certainly abundantly Worse, a thousand to one but the tempest and storm overwhelms his soul;
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for it exceedingly provoketh the wrath of God, it is a sin that doth much provoke God against his creature, we find most sad expressions in Scripture (and examples too) how God hath bin provoked against many for their discontent, In Numb. 14. you have a notable text,
for it exceedingly provokes the wrath of God, it is a since that does much provoke God against his creature, we find most sad expressions in Scripture (and Examples too) how God hath been provoked against many for their discontent, In Numb. 14. you have a notable text,
verse ▪ it is said, The Lord speak unto Moses and unto Aaron saying, what did he say? how long shall I bear with this evill congregation which murmure against me? how long shall I bear with them saith God, This evil Congregation, Oh it's an evil congregation that murmur against me:
verse ▪ it is said, The Lord speak unto Moses and unto Aaron saying, what did he say? how long shall I bear with this evil congregation which murmur against me? how long shall I bear with them Says God, This evil Congregation, O it's an evil congregation that murmur against me:
as those that have murmuring spirits, and murmuring dispositions they will murmur again, & again, How long shall I bear with this evill congregation that murmur against me? how justly may God speak this of many of you that are this morning before the Lord,
as those that have murmuring spirits, and murmuring dispositions they will murmur again, & again, How long shall I bear with this evil congregation that murmur against me? how justly may God speak this of many of you that Are this morning before the Lord,
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and hath usually in the course of their lives murmured against me when any thing falls out otherwise then they would have it? And mark what follows after, I have heard the murmurings of the Children of Israel, you murmur, it may be others hear you not,
and hath usually in the course of their lives murmured against me when any thing falls out otherwise then they would have it? And mark what follows After, I have herd the murmurings of the Children of Israel, you murmur, it may be Others hear you not,
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And observe further in this vers. how the Lord repeats this sin of murmuring, How long shall I bear with this evill congregation which murmur against me? Secondly, I have heard their murmuring.
And observe further in this vers. how the Lord repeats this since of murmuring, How long shall I bear with this evil congregation which murmur against me? Secondly, I have herd their murmuring.
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as ye have spoken in mine eares so will I do to you, mark, God swears against a murmurer, sometimes in your discontent you will be ready to swear (it may be ▪) do you swear in your discontent? So doth God swear against you for your discontent.
as you have spoken in mine ears so will I do to you, mark, God swears against a murmurer, sometime in your discontent you will be ready to swear (it may be ▪) do you swear in your discontent? So does God swear against you for your discontent.
A discontented murmuring fit of yours may cost you your lives, You see how it provokes God, there is more evill in it then you were aware of, it may cost you your lives ▪ and therefore look to your selves,
A discontented murmuring fit of yours may cost you your lives, You see how it provokes God, there is more evil in it then you were aware of, it may cost you your lives ▪ and Therefore look to your selves,
But murmured in their tents, and harkened not unto the voice of the Lord, therefore he lifted up his hand gainst them to overthrow them in the wildernesse.
But murmured in their tents, and hearkened not unto the voice of the Lord, Therefore he lifted up his hand gainst them to overthrow them in the Wilderness.
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and harkned not to the voice of the Lord, many men and women will hearken to the voice of their own base murmuring hearts, that will not hearken to the voice of the Lord;
and hearkened not to the voice of the Lord, many men and women will harken to the voice of their own base murmuring hearts, that will not harken to the voice of the Lord;
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and you cannot bear the hand of God that lies upon you as tenderly as a tender-hearted nurse that lays her hand upon the child, you cannot bear the tender hand of God that is upon you in a lesser affliction;
and you cannot bear the hand of God that lies upon you as tenderly as a tender-hearted nurse that lays her hand upon the child, you cannot bear the tender hand of God that is upon you in a lesser affliction;
Oh a murmuring spirit provokes God exceedingly ▪ There is another place in 16. of Num. compare the 41. verse, and the 46. ver. together, But on the morrow all the Congregation of the Children of Israel murmured against Moses and against Aaron, saying, ye have killed the people of the Lord, and mark in the 46. verse, And Moses said unto Aaron, take a Censer and put fire therein, from off the Altar,
O a murmuring Spirit provokes God exceedingly ▪ There is Another place in 16. of Num. compare the 41. verse, and the 46. ver. together, But on the morrow all the Congregation of the Children of Israel murmured against Moses and against Aaron, saying, you have killed the people of the Lord, and mark in the 46. verse, And Moses said unto Aaron, take a Censer and put fire therein, from off the Altar,
in the 41 verse, the congregation had murmured, and they murmured but against Moses and Aaron, (perhaps you murmur more directly against God) and that was against God in murmuring against Gods Ministers, it was against God but not so directly,
in the 41 verse, the congregation had murmured, and they murmured but against Moses and Aaron, (perhaps you murmur more directly against God) and that was against God in murmuring against God's Ministers, it was against God but not so directly,
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and they said that Moses and Aaron had killed the people of the Lord, though it was the hand of God that was upon them for their former wickednesse in murmuring.
and they said that Moses and Aaron had killed the people of the Lord, though it was the hand of God that was upon them for their former wickedness in murmuring.
when you are murmuring, the wrath of God may come quickly out upon your families or persons, you are never so prepared for present wrath as when you are in a murmuring discontented fit, those that stand by and see you in a murmuring discontented fit, have cause to say Oh let us go and take the censer, let us go to prayer for we are afraid that wrath is gone out against this family, against this person:
when you Are murmuring, the wrath of God may come quickly out upon your families or Persons, you Are never so prepared for present wrath as when you Are in a murmuring discontented fit, those that stand by and see you in a murmuring discontented fit, have cause to say O let us go and take the censer, let us go to prayer for we Are afraid that wrath is gone out against this family, against this person:
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And it were a verie good thing for thee that art a godly wife when you see your husband come home and fall to murmuring because things goe not according to his desire, to go to prayer,
And it were a very good thing for thee that art a godly wife when you see your husband come home and fallen to murmuring Because things go not according to his desire, to go to prayer,
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and so for the husband to go to God in prayer falling down and beseeching of him that wrath may not come out against his family for the murmuring of his wife.
and so for the husband to go to God in prayer falling down and beseeching of him that wrath may not come out against his family for the murmuring of his wife.
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And the truth is, at this day there hath been (at least lately) as much murmuring in England as ever was, and even in this very particular the plague is begun,
And the truth is, At this day there hath been (At least lately) as much murmuring in England as ever was, and even in this very particular the plague is begun,
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I say this text of Scripture in Numb. doth clearly hold forth this, that the Lord brings the plague upon men for this sin of murmuring, he doth it in kingdomes and families, and upon particular persons.
I say this text of Scripture in Numb. does clearly hold forth this, that the Lord brings the plague upon men for this since of murmuring, he does it in kingdoms and families, and upon particular Persons.
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Though we cannot alwaies point out the particular sin that God brings this for, yet this should be examined how far we are guilty of the sin of murmuring,
Though we cannot always point out the particular since that God brings this for, yet this should be examined how Far we Are guilty of the since of murmuring,
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because the Scripture holds forth this so clearly that Moses when he did but hear that they murmured, doe they murmur, saith hee goe forth quickly and seeke to pacifie the anger of God,
Because the Scripture holds forth this so clearly that Moses when he did but hear that they murmured, do they murmur, Says he go forth quickly and seek to pacify the anger of God,
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Take heed of murmuring as some of them did, (he speaks of the people of Israel in the wildernesse,) but saith he what came of it? They were destroyed of the destroyer:
Take heed of murmuring as Some of them did, (he speaks of the people of Israel in the Wilderness,) but Says he what Come of it? They were destroyed of the destroyer:
I may say to a murmuring heart, Woe to thee that strivest with thy maker, woe to that man, that woman, that strives against their maker, what doest thou else but strive against thy maker? Thy maker hath the absolute dispose of thee,
I may say to a murmuring heart, Woe to thee that Strivest with thy maker, woe to that man, that woman, that strives against their maker, what dost thou Else but strive against thy maker? Thy maker hath the absolute dispose of thee,
and wilt thou strive against thy maker? what doth this murmuring discontented heart of thine do otherwise but wrangle and contend and strive even with God himself? Oh woe to him that strives against his maker!
and wilt thou strive against thy maker? what does this murmuring discontented heart of thine doe otherwise but wrangle and contend and strive even with God himself? O woe to him that strives against his maker!
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I may further say to thee, as God speaks to Job. Job, 38. 1, 2. when Job was impatient, Now God spake (saith the text) out of the whirlwind, and said, who is this that darkeneth counsell by words without knowledge? So doest thou speak against Gods waies,
I may further say to thee, as God speaks to Job. Job, 38. 1, 2. when Job was impatient, Now God spoke (Says the text) out of the whirlwind, and said, who is this that darkeneth counsel by words without knowledge? So dost thou speak against God's ways,
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and his providences that hath fallen out concerning thy estate and outward comforts? who is this? Who is this that darkeneth counsel by words without knowledge? Wher's that man or woman whose hearts are so bold and impudent,
and his providences that hath fallen out Concerning thy estate and outward comforts? who is this? Who is this that darkeneth counsel by words without knowledge? Where's that man or woman whose hearts Are so bold and impudent,
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when thou art not satisfied in thy desires and findest thy heart grudging against God, apply this Scripture, what is the curse of the wicked upon me? This is the curse that is threatened upon wicked and ungodly ones, that they shall grudge if they be not satisfied? And in Deut. 28. 67. There it's threatened as a curse of God upon men, that they cannot be content with their present condition, But they shall say in the morning, would God it were even;
when thou art not satisfied in thy Desires and Findest thy heart grudging against God, apply this Scripture, what is the curse of the wicked upon me? This is the curse that is threatened upon wicked and ungodly ones, that they shall grudge if they be not satisfied? And in Deuteronomy 28. 67. There it's threatened as a curse of God upon men, that they cannot be content with their present condition, But they shall say in the morning, would God it were even;
because of the sore afflictions that be upon them, and therefore it is further threatened as a curse upon them, in the 34. verse, That they should be mad for the fight of their eyes which they should see, this is but the extremity of their discontentednesse, that is, they shall be so discontented,
Because of the soar afflictions that be upon them, and Therefore it is further threatened as a curse upon them, in the 34. verse, That they should be mad for the fight of their eyes which they should see, this is but the extremity of their discontentedness, that is, they shall be so discontented,
why? Because they served not the Lord with joyfulness of heart, (that may be aded to that of the wrath of God upon men) therefore God would bring such a curse upon them as would make them a wonder to all that were about them;
why? Because they served not the Lord with joyfulness of heart, (that may be aded to that of the wrath of God upon men) Therefore God would bring such a curse upon them as would make them a wonder to all that were about them;
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The Devill is the most discontented creature that is in the world: He is the proudest creature that is, and the discontentedst creature; and the most dejected creature.
The devil is the most discontented creature that is in the world: He is the proudest creature that is, and the discontentedst creature; and the most dejected creature.
and thou shouldest think this with thy selfe, Oh Lord what have I the spirit of Satan upon me? It is Satan that is the most discontented spirit that is,
and thou Shouldst think this with thy self, O Lord what have I the Spirit of Satan upon me? It is Satan that is the most discontented Spirit that is,
and I will take no farther care of you, would not this be a most dreadfull •udgement of God from Heaven upon you? Take heed what you doe then in being discontent with Gods will towards you,
and I will take no farther care of you, would not this be a most dreadful •udgement of God from Heaven upon you? Take heed what you do then in being discontent with God's will towards you,
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and these particulars that have been added now this morning for the setting out of a murmuring and discontentent spirit, oh what an ugly face hath this sin of murmuring,
and these particulars that have been added now this morning for the setting out of a murmuring and discontentent Spirit, o what an ugly face hath this since of murmuring,
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and getting more comforts to your selves, let the stream of your thoughts now •e turned to humble your selves for your discontentednesse, oh that you may have your hearts break before God,
and getting more comforts to your selves, let the stream of your thoughts now •e turned to humble your selves for your discontentedness, o that you may have your hearts break before God,
You shall find in Scripture concerning the people of Israel how strangely they fell to their murmuring again and again, doe but observe three t•••s of Scripture,
You shall find in Scripture Concerning the people of Israel how strangely they fell to their murmuring again and again, do but observe three t•••s of Scripture,
for th••, the first in the 15. of Exod. at the beginning, there you shall have Moses and the Congregation singing to God and blessing God for his mercy, Then sang Moses and the Children of Israel this song unto the Lord,
for th••, the First in the 15. of Exod At the beginning, there you shall have Moses and the Congregation singing to God and blessing God for his mercy, Then sang Moses and the Children of Israel this song unto the Lord,
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and spake saying, I will sing unto the Lord, for he hath tryumphed gloriously, the Horse and his Rider hath he thrown into the Sea And then ▪ The Lord is my strength and song,
and spoke saying, I will sing unto the Lord, for he hath triumphed gloriously, the Horse and his Rider hath he thrown into the Sea And then ▪ The Lord is my strength and song,
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and so he goes on, and who is like unto thee O Lord amongst the gods, who is like thee, glorious in holinesse, fearfull in prayses, doing wonders? Thus their hearts triumphed in God,
and so he Goes on, and who is like unto thee Oh Lord among the God's, who is like thee, glorious in holiness, fearful in praises, doing wonders? Thus their hearts triumphed in God,
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but mark before the Chapter is ended in the 23 ▪ verse, When they came to Marah (in the same Chapter) they could not drinke of the waters of Marah for they were bitter,
but mark before the Chapter is ended in the 23 ▪ verse, When they Come to Marah (in the same Chapter) they could not drink of the waters of Marah for they were bitter,
and therefore they murmure again) Exod. 16. •. &c. All the Congregation of the Children of Israel came to the wildernesse of Sin, &c. And the whole Congregation (in the second verse) of the Children of Israel murmured against Moses, and against Aaron in the wildernesse, and the children of Israel said unto them ▪ would to God we had dyed by the hand of the Lord in the Land of Egypt, when we •ate by the flesh-pots,
and Therefore they murmur again) Exod 16. •. etc. All the Congregation of the Children of Israel Come to the Wilderness of since, etc. And the Whole Congregation (in the second verse) of the Children of Israel murmured against Moses, and against Aaron in the Wilderness, and the children of Israel said unto them ▪ would to God we had died by the hand of the Lord in the Land of Egypt, when we •ate by the fleshpots,
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Now they want flesh, they wanted water before, but now they want meat, they fell to murmuring againe, they were not humbled for this murmuring against God,
Now they want Flesh, they wanted water before, but now they want meat, they fell to murmuring again, they were not humbled for this murmuring against God,
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and there was no water for the people to drinke, then in the second verse, Wherefore the people did chide with Moses, and said, give us water that we may drink,
and there was no water for the people to drink, then in the second verse, Wherefore the people did chide with Moses, and said, give us water that we may drink,
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and our Cat•ell with thirst? So one time after another, still as soon as ever they had received the mercy then they were a little quieted, but they were not humbled.
and our Cat•ell with thirst? So one time After Another, still as soon as ever they had received the mercy then they were a little quieted, but they were not humbled.
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I bring these Scriptures for this to shew, that if we have not been humbled for murmuring, the next crosse that we meet withall we will fall to murmuring again.
I bring these Scriptures for this to show, that if we have not been humbled for murmuring, the next cross that we meet withal we will fallen to murmuring again.
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for them now to murmure, because they want some few particulars that they desire, oh to sinne against God after a great mercy this is a great aggravation, and a most abominable thing.
for them now to murmur, Because they want Some few particulars that they desire, o to sin against God After a great mercy this is a great aggravation, and a most abominable thing.
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Now my Brethren, the Lord hath granted us very great merces, Ile but speak a word of what ▪ God hath done of late, what mercies hath the Lord granted to us this summer, heaped mercies upon us, one mercie upon another, what a condition were we in at the begining of this summer? and what a different condition are we in now!
Now my Brothers, the Lord hath granted us very great merces, I'll but speak a word of what ▪ God hath done of late, what Mercies hath the Lord granted to us this summer, heaped Mercies upon us, one mercy upon Another, what a condition were we in At the beginning of this summer? and what a different condition Are we in now!
Oh what a mercie is it that the Lord hath not taken advantages against us, that he hath not made those Scriptures (before mentioned) good upon us for all our murmuring, the Lord hath gone on with one mercie after another ▪ we hear of mercie in Bristoll, and mercy to our Brethren in Scotland:
O what a mercy is it that the Lord hath not taken advantages against us, that he hath not made those Scriptures (before mentioned) good upon us for all our murmuring, the Lord hath gone on with one mercy After Another ▪ we hear of mercy in Bristol, and mercy to our Brothers in Scotland:
And now hath God given to you the contentment of your hearts? take you heed of being the cause of any griefe to your brethren, think not that because God hath been gracious to you, that therefore he hath given you liberty for to bring them into bondage, Oh let not there be such an il effect of Gods mercie to you,
And now hath God given to you the contentment of your hearts? take you heed of being the cause of any grief to your brothers, think not that Because God hath been gracious to you, that Therefore he hath given you liberty for to bring them into bondage, O let not there be such an ill Effect of God's mercy to you,
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as for you for to exclude by petitioning or any other way your brethren that the Lord hath been pleased to make instruments of your peace, let not that be the fruit of it,
as for you for to exclude by petitioning or any other Way your brothers that the Lord hath been pleased to make Instruments of your peace, let not that be the fruit of it,
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& if there should be any ill use made of the mercy of God after we injoy it, Oh it would go to the heart of God, nothing is more greivious to the heart of God then the abuse of mercie:
& if there should be any ill use made of the mercy of God After we enjoy it, O it would go to the heart of God, nothing is more greivious to the heart of God then the abuse of mercy:
NOw because it is very hard to work upon • murmuring spirit, there are divers aggravations I told you we are to consider of for the further setting out of the greatnesse of this sin, I mentioned but only one the last day ▪ now w• shall proceed in that.
NOw Because it is very hard to work upon • murmuring Spirit, there Are diverse aggravations I told you we Are to Consider of for the further setting out of the greatness of this since, I mentioned but only one the last day ▪ now w• shall proceed in that.
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The first aggravation of the sin of discontent & murmuring is this, For men & women to be discontent in the mid•st of mercies, in injoyment of abundance of mercies.
The First aggravation of the since of discontent & murmuring is this, For men & women to be discontent in the mid•st of Mercies, in enjoyment of abundance of Mercies.
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The Lord this sommer hath multiplyed mercies one upon another, the Lord hath made this summer to be a continued miracle of mercie, never did a Kingdom injoy (in so little space of time) such mercies one upon another:
The Lord this summer hath multiplied Mercies one upon Another, the Lord hath made this summer to be a continued miracle of mercy, never did a Kingdom enjoy (in so little Molle of time) such Mercies one upon Another:
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because thou hast not in thy family all the Comforts that thou wouldest have? As it is a great agravation of a mans evill for him to rejoyce immoderately in his owne privat comforts when the Church is in affliction,
Because thou hast not in thy family all the Comforts that thou Wouldst have? As it is a great aggravation of a men evil for him to rejoice immoderately in his own private comforts when the Church is in affliction,
when the publick suffers grievous and hard troubles, if any man shall then rejoyce and give liberty to himself, at that time to satisfie his f•esh to the uttermost in all outward comforts, this is a great Agravation of his sin:
when the public suffers grievous and hard Troubles, if any man shall then rejoice and give liberty to himself, At that time to satisfy his f•esh to the uttermost in all outward comforts, this is a great Aggravation of his since:
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So on the contrary for any man to be immoderately troubled for any private afflictions when it goes well with the publick, with the Churches, this is a great Agravation of his sin:
So on the contrary for any man to be immoderately troubled for any private afflictions when it Goes well with the public, with the Churches, this is a great Aggravation of his since:
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Didst not thou pray to God for these mercies that God hath sent of late to the publique, these great victories that God hath given didest not thou pray for them? now thou hast them is not there enough in them to quiet thy heart for some privat trouble thou meetest withall in thy family? Is not there goodnesse enough there to cure thy discontentment? certainly they were not such mercies so worthy to be prayed for except they have so much excellency in them as to countervail some private afflictions ▪ publick mercies are the aggravation of privat discontent,
Didst not thou pray to God for these Mercies that God hath sent of late to the public, these great victories that God hath given didst not thou pray for them? now thou hast them is not there enough in them to quiet thy heart for Some private trouble thou meetest withal in thy family? Is not there Goodness enough there to cure thy discontentment? Certainly they were not such Mercies so worthy to be prayed for except they have so much excellency in them as to countervail Some private afflictions ▪ public Mercies Are the aggravation of private discontent,
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So in particular, the mercies that concernes thy selfe, thy family, if thou wouldest consider thou hast a great many more mercies then thou hadest afflictions, I dare boldly aver it concerning any one in this congregation, (suppose thy afflictions to be what they will) there is never a one of you but that have more mecies then afflictions.
So in particular, the Mercies that concerns thy self, thy family, if thou Wouldst Consider thou hast a great many more Mercies then thou Hadst afflictions, I Dare boldly aver it Concerning any one in this congregation, (suppose thy afflictions to be what they will) there is never a one of you but that have more mecies then afflictions.
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Object. You will say, I but you doe not know what our afflictions are, our afflictions are so as you doe not conceive of them because you feel them not.
Object. You will say, I but you do not know what our afflictions Are, our afflictions Are so as you do not conceive of them Because you feel them not.
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If it were but this mercie, that you have this day of grace and salvation continued to you, it's a greater mercy then any affliction, set any affliction by this mercy and see which would weigh heaviest, this is certainly greater then any affliction;
If it were but this mercy, that you have this day of grace and salvation continued to you, it's a greater mercy then any affliction, Set any affliction by this mercy and see which would weigh Heaviest, this is Certainly greater then any affliction;
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that you have the use of your reason, this is a greater mercy then your afflictions, that you have the use of your limbs, yout sences, that you have the health of your bodies, health of body is a greater mercy then poverty is an affliction, there is no man that is rich but if he be wise,
that you have the use of your reason, this is a greater mercy then your afflictions, that you have the use of your limbs, yout Senses, that you have the health of your bodies, health of body is a greater mercy then poverty is an affliction, there is no man that is rich but if he be wise,
therefore thy mercies are more then thy afflictions We find in Scripture how the Holy Ghost doth agravate the sin of discontent from the consideration of mercies, you have a notable Scripture for it in the 16. of Numb. 8. verse &c. It's a speech of M•ses to Korah and his company when they murmured, And Moses said unto Korah, hear I pray you yee s•ns of Levi, (there's somewhat that you are sons of Levi,) Seemeth it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel, to bring you neer to himselfe to doe the service of the Tabernacle of the Lord,
Therefore thy Mercies Are more then thy afflictions We find in Scripture how the Holy Ghost does aggravate the since of discontent from the consideration of Mercies, you have a notable Scripture for it in the 16. of Numb. 8. verse etc. It's a speech of M•ses to Korah and his company when they murmured, And Moses said unto Korah, hear I pray you ye s•ns of Levi, (there's somewhat that you Are Sons of Levi,) Seems it but a small thing unto you that the God of Israel hath separated you from the Congregation of Israel, to bring you near to himself to do the service of the Tabernacle of the Lord,
Seemeth it a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you neer to himselfe to doe the service of the Tabernacle of the Lord? &c. You see 'tis a great honour that God puts upon a man, a great mercy that he doth bestow upon any man to separate him from others for himselfe, to come neer to him, to imploy him in the service of the Tabernacle, to minister to the Congregation in holy things, this is a great mercy,
Seems it a small thing unto you that the God of Israel hath separated you from the Congregation of Israel to bring you near to himself to do the service of the Tabernacle of the Lord? etc. You see it's a great honour that God puts upon a man, a great mercy that he does bestow upon any man to separate him from Others for himself, to come near to him, to employ him in the service of the Tabernacle, to minister to the Congregation in holy things, this is a great mercy,
and indeed it's such a mercy as one would think there should be none that God bestows such a mercy upon that should have a murmuring heart for any affliction;
and indeed it's such a mercy as one would think there should be none that God bestows such a mercy upon that should have a murmuring heart for any affliction;
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and trouble and grieve their spirits, but now this consideration that God is pleased to imploy them in such a service neer to himselfe, that though they cannot doe good to themselves,
and trouble and grieve their spirits, but now this consideration that God is pleased to employ them in such a service near to himself, that though they cannot do good to themselves,
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And yet in the 10. verse, And he hath brought thee neer to him, and all thy Brethren the Sons of Levi with thee, and seeke yee the Priest-hood also? have not you enough already? but still you are discontented with what you have and must have more, seek ye yet more? Seek ye the Priest-hood also? for which cause both thou and all thy Company are gathered together against the Lord:
And yet in the 10. verse, And he hath brought thee near to him, and all thy Brothers the Sons of Levi with thee, and seek ye the Priesthood also? have not you enough already? but still you Are discontented with what you have and must have more, seek you yet more? Seek you the Priesthood also? for which cause both thou and all thy Company Are gathered together against the Lord:
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and labour to countervaile all their Afflictions by being more abundant in the work of the Lord, that is the first text of Scripture that shewes how the mercies we enjoy are Agravations to the sin of murmuring.
and labour to countervail all their Afflictions by being more abundant in the work of the Lord, that is the First text of Scripture that shows how the Mercies we enjoy Are Aggravations to the since of murmuring.
And then a second Scripture is in the 2. of Job 10. ver. A speech of Job to his wife, what saith Iob when his wife would have had him cursse God and die? (that was a degree beyond murmuring) why saith he thou speakest as one of the foolish women, shall we receive good at the hand of God and not evill? you see Iob did help himselfe against all murmuring thoughts against the ways of God with this consideration, that he had received so much good from the Lord, what though we receive evill,
And then a second Scripture is in the 2. of Job 10. ver. A speech of Job to his wife, what Says Job when his wife would have had him curse God and die? (that was a degree beyond murmuring) why Says he thou Speakest as one of the foolish women, shall we receive good At the hand of God and not evil? you see Job did help himself against all murmuring thoughts against the ways of God with this consideration, that he had received so much good from the Lord, what though we receive evil,
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In the 7. of Ecclesiastes the 14. vers, you have a notable Scripture there whereby you may see what course is to be taken when the heart rises in murmuring, In the day of prosperity be joyfull, but in the day of Adversity consider, what should they consider? (mark what follows) God also hath set the one over against the other, to the end that man should find nothing after him.
In the 7. of Ecclesiastes the 14. vers, you have a notable Scripture there whereby you may see what course is to be taken when the heart rises in murmuring, In the day of Prosperity be joyful, but in the day of Adversity Consider, what should they Consider? (mark what follows) God also hath Set the one over against the other, to the end that man should find nothing After him.
then indeed every man can be joyfull, but what if Afflictions befals him, what then? then consider, consider what? That God hath set one over against the other, thou hast a great deal of Affliction,
then indeed every man can be joyful, but what if Afflictions befalls him, what then? then Consider, Consider what? That God hath Set one over against the other, thou hast a great deal of Affliction,
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and one colume of afflictions, and write one against the other, and see if God hath not fill'd one colume as full as the other, you look altogether upon your afflictions,
and one colume of afflictions, and write one against the other, and see if God hath not filled one colume as full as the other, you look altogether upon your afflictions,
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It may be God hath afflicted you in one child, but he hath been mercifull to you in another child, set one against the other, God afflicted David in Absolom, but he was mercifull to David in Solomon, and therefore when David cryed out, oh Absolom my Son my Son? if David had thought upon Solomon, and cryed oh Solomon my son my son, it would have quieted him.
It may be God hath afflicted you in one child, but he hath been merciful to you in Another child, Set one against the other, God afflicted David in Absalom, but he was merciful to David in Solomon, and Therefore when David cried out, o Absalom my Son my Son? if David had Thought upon Solomon, and cried o Solomon my son my son, it would have quieted him.
I beseech you for this take but this one consideration further, and if you will but work it upon your hearts I hope you may find a great deal of power in it, you find afflictions,
I beseech you for this take but this one consideration further, and if you will but work it upon your hearts I hope you may find a great deal of power in it, you find afflictions,
why then should not we in the midst of our afflictions blesse God for his many mercies? shall God be thus gracious to us that notwithstanding our many sins,
why then should not we in the midst of our afflictions bless God for his many Mercies? shall God be thus gracious to us that notwithstanding our many Sins,
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yet he will not cast away our poor duties and services that we perform, then why should not we in the midst of our sufferings accept of what mercies we have,
yet he will not cast away our poor duties and services that we perform, then why should not we in the midst of our sufferings accept of what Mercies we have,
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as there is power in afflictions (in the mid'st of many mercies) to take off thy heart from being affected with Gods mercies? And that's the fist aggravation of of the sinne of murmuring to murmur in the mid'st of mercies.
as there is power in afflictions (in the midst of many Mercies) to take off thy heart from being affected with God's Mercies? And that's the fist aggravation of of the sin of murmuring to murmur in the midst of Mercies.
A second aggravation of the sin of murmuring is, When we murmur for small things, Saith Naamans servant to him, Father (for so he called him) if the Prophet had required you to doe some great thing, would not you have done it? how much more this little thing.
A second aggravation of the since of murmuring is, When we murmur for small things, Says Naamans servant to him, Father (for so he called him) if the Prophet had required you to do Some great thing, would not you have done it? how much more this little thing.
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I remember I have read in Seneca a Heathen, he hath this similitude which is a very fine one to set out the great evil of murmuring upon smaller afflictions, (saith he) suppose a man hath a very fair house to dwell in,
I Remember I have read in Senecca a Heathen, he hath this similitude which is a very fine one to Set out the great evil of murmuring upon smaller afflictions, (Says he) suppose a man hath a very fair house to dwell in,
if this man now should murmur because the wind blows off a few leavs off his trees, what a most unreasonable thing were it for him to be weeping and wringing his hands because he looses a few leavs off his trees,
if this man now should murmur Because the wind blows off a few leaves off his trees, what a most unreasonable thing were it for him to be weeping and wringing his hands Because he looses a few leaves off his trees,
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would not you say this were a folly & a very great evill in a woman so to do? Truly our afflictions if we weighed them aright they are but such kind of things in comparison of our mercies.
would not you say this were a folly & a very great evil in a woman so to do? Truly our afflictions if we weighed them aright they Are but such kind of things in comparison of our Mercies.
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Rebeckah she had a mighty desire to have children, but because she found some trouble in her body when she was with child, saith she Why am I thus? As if she should say I had as good have none, onely because she found a little paine and trouble in her body.
Rebekah she had a mighty desire to have children, but Because she found Some trouble in her body when she was with child, Says she Why am I thus? As if she should say I had as good have none, only Because she found a little pain and trouble in her body.
To be discontent when the affliction is small and little, that increases very much the sin of murmuring, it is to much for any one to murmur upon the heaviest crosse that can befall one in this world,
To be discontent when the affliction is small and little, that increases very much the since of murmuring, it is to much for any one to murmur upon the Heaviest cross that can befall one in this world,
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but for those that are men, men of understanding, that have wisdom, that God imployes in publick service, that they should be discontent with every thing, this is an exceeding great evill;
but for those that Are men, men of understanding, that have Wisdom, that God employs in public service, that they should be discontent with every thing, this is an exceeding great evil;
for men in their families (to whom God hath given parts and wisdom) when things fall out amisse there, to be alwaies murmuring and repining, their sin is greater then for women or children to do it.
for men in their families (to whom God hath given parts and Wisdom) when things fallen out amiss there, to be always murmuring and repining, their since is greater then for women or children to do it.
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What ever we have it is of free cost, what though we have not all we would have, seeing what we have is free? If what we have were earned then it were somewhat,
What ever we have it is of free cost, what though we have not all we would have, seeing what we have is free? If what we have were earned then it were somewhat,
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Suppose a man were in a family entertaind by a friend, and he did not pay for his board but he hath it given him for nothing, it's expected such a one should not be ready to find fault with every thing in the house, with servants or with meat at table or the like,
Suppose a man were in a family entertained by a friend, and he did not pay for his board but he hath it given him for nothing, it's expected such a one should not be ready to find fault with every thing in the house, with Servants or with meat At table or the like,
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if such a one that hath plentifull provision and all given him Gratis, and payes nothing for his board, should be discontented if a cup should not be filled for him as he would have it,
if such a one that hath plentiful provision and all given him Gratis, and pays nothing for his board, should be discontented if a cup should not be filled for him as he would have it,
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A fift aggravation of the sin of murmuring is this, When men and women murmur and are discontented and impatient when they have the things that they were discontented for the want of before they had them.
A fift aggravation of the since of murmuring is this, When men and women murmur and Are discontented and impatient when they have the things that they were discontented for the want of before they had them.
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So it is sometimes with children, they will cry for such a thing, and when you give it them then throw it away, they are as much discontented as they were before.
So it is sometime with children, they will cry for such a thing, and when you give it them then throw it away, they Are as much discontented as they were before.
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The sixth aggravation of the sin of murmuring is this, For those men and women to be discontent and murmur that God hath raised from mean and low estates and conditions, This is a very great aggravation if thou be discontent now:
The sixth aggravation of the since of murmuring is this, For those men and women to be discontent and murmur that God hath raised from mean and low estates and conditions, This is a very great aggravation if thou be discontent now:
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There was a time when thou wert low enough, and perhaps when thou wert so low then thou didest say, oh if God would deliver me from such an affliction,
There was a time when thou Wertenberg low enough, and perhaps when thou Wertenberg so low then thou didst say, o if God would deliver me from such an affliction,
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and if the Lord hath been pleased to raise thee higher, that now thou hast a competency, that thou mayest live as a man, to be of use and service in the place where God hath set thee,
and if the Lord hath been pleased to raise thee higher, that now thou hast a competency, that thou Mayest live as a man, to be of use and service in the place where God hath Set thee,
now wilt thou be discontent because thou hast not every thing that thou desirest? We know the prodigall when he came to himselfe Oh! saith he) In my fathers house is bread enough, he did not say there's good-cheere enough and a great deale of dainties, no, he thought of nothing but bread, there's bread enough; so it's ordinary for men and women when they are in a low condition, they think that if they may have bread, any competency, they will be contented and blesse God,
now wilt thou be discontent Because thou hast not every thing that thou Desirest? We know the prodigal when he Come to himself Oh! Says he) In my Father's house is bred enough, he did not say there's good-cheer enough and a great deal of dainties, no, he Thought of nothing but bred, there's bred enough; so it's ordinary for men and women when they Are in a low condition, they think that if they may have bred, any competency, they will be contented and bless God,
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but when they have their bread and things convenient, they must have more or else they are not contented, know that this is an exceeding great aggravation to thy discontentment,
but when they have their bred and things convenient, they must have more or Else they Are not contented, know that this is an exceeding great aggravation to thy discontentment,
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and yet God being pleased to reprieve them, for them to murmure and to be discontent with Gods administrations towards them this is exceeding evill, Oh it were consideration enough to quiet any murmuring in our hearts, to think thus, we are but sinners why should not we be sufferers that are sinners? but then consider we that are such great sinners, guilty of such notorious sins, that it is a wonder that we are out of Hell at this present,
and yet God being pleased to reprieve them, for them to murmur and to be discontent with God's administrations towards them this is exceeding evil, O it were consideration enough to quiet any murmuring in our hearts, to think thus, we Are but Sinners why should not we be sufferers that Are Sinners? but then Consider we that Are such great Sinners, guilty of such notorious Sins, that it is a wonder that we Are out of Hell At this present,
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Consider how we have crossed God in our sinns, then if God should crosse us in the way of our sufferings should not we sit down quiet without murmuring? Certainly thou never knewest what it was to be humbled for thy manifold sins, that art discontented at any administration of God towards thee.
Consider how we have crossed God in our Sins, then if God should cross us in the Way of our sufferings should not we fit down quiet without murmuring? Certainly thou never Knewest what it was to be humbled for thy manifold Sins, that art discontented At any administration of God towards thee.
why what if God should turn us upon the commons, yet we are fed according to our work? according to our imployment? why should any creature be servicable to thee who art so little servicable to God? This one meditation would much help us, to think, I am discontent because such and such creatures are not serviceable to me,
why what if God should turn us upon the commons, yet we Are fed according to our work? according to our employment? why should any creature be serviceable to thee who art so little serviceable to God? This one meditation would much help us, to think, I am discontent Because such and such creatures Are not serviceable to me,
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It should be the care of a Christian to observe what are Gods waies to wards him, what is God about to do with me at this time? Is God about to raise me, to comfort me? let me close with Gods goodness, and blesse his name;
It should be the care of a Christian to observe what Are God's ways to wards him, what is God about to do with me At this time? Is God about to raise me, to Comfort me? let me close with God's Goodness, and bless his name;
Therefore thou art afflicted because God would humble thee, and the great designe that God hath in afflicting of thee, is to break and humble thy heart;
Therefore thou art afflicted Because God would humble thee, and the great Design that God hath in afflicting of thee, is to break and humble thy heart;
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and wilt thou now maintain a spirit quite opposite to the work of God? for thee to murmur & be discontented is to resist the work of God, God is doing thee good if thou couldst see it,
and wilt thou now maintain a Spirit quite opposite to the work of God? for thee to murmur & be discontented is to resist the work of God, God is doing thee good if thou Couldst see it,
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A tenth aggravation of the sin of murmuring and discontent is this, The more palpable nnd remarkable the band of God appears to bring about an affliction, the greater is the sin of murmuring and discontent under an affliction.
A tenth aggravation of the since of murmuring and discontent is this, The more palpable nnd remarkable the band of God appears to bring about an affliction, the greater is the since of murmuring and discontent under an affliction.
but when I see an extraordinary providence working thats a greater sin, that is, when I see the Lord in some remarkable way working about such an affliction beyond what any could have thought of, shall I resist such a remarkable hand of God, shall I stand out against God when I see God doth express his will in such a remarkable manner, that he would have me to be in such a condition? Indeed before we see the wil of God apparent we may desire to avoid an affliction,
but when I see an extraordinary providence working thats a greater since, that is, when I see the Lord in Some remarkable Way working about such an affliction beyond what any could have Thought of, shall I resist such a remarkable hand of God, shall I stand out against God when I see God does express his will in such a remarkable manner, that he would have me to be in such a condition? Indeed before we see the will of God apparent we may desire to avoid an affliction,
for as it is an argument of a mans disobedieuce, when there is not only a command against a sin but when God reveals his command in a terrible way, the more solemne the Command of God is, the greater is the sin in breaking that command,
for as it is an argument of a men disobedieuce, when there is not only a command against a since but when God reveals his command in a terrible Way, the more solemn the Command of God is, the greater is the since in breaking that command,
The eleventh agravation of the sin of murmuring is this, To be discontented though God hath bin exercising of us long under afflictions, yet fill to remain discontented.
The eleventh aggravation of the since of murmuring is this, To be discontented though God hath been exercising of us long under afflictions, yet fill to remain discontented.
but if after many moneths or yeers it shall not draw quietly, the husbandman would rather feede it fat and prepare it for the butcher then be troubled any longer with it:
but if After many months or Years it shall not draw quietly, the husbandman would rather feed it fat and prepare it for the butcher then be troubled any longer with it:
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perhaps thou mayest say as Heman did, That thou art afflicted from thy youth up, in the 88. Psal. Oh it's a very evil thing if being exercised long with afflictions you are not yet contented.
perhaps thou Mayest say as Heman did, That thou art afflicted from thy youth up, in the 88. Psalm O it's a very evil thing if being exercised long with afflictions you Are not yet contented.
so those that are used to afflictions, those that God exercises much with Afflictions, (though they have tender spirits otherwise) yet they should have learned Contentedness by this time.
so those that Are used to afflictions, those that God exercises much with Afflictions, (though they have tender spirits otherwise) yet they should have learned Contentedness by this time.
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but art thou an old Christian and yet wilt thou be a murmuring Christian? Oh that's a shame for any that are Ancient Professors, that have been a long time in the School of Jesus Christ to have murmuring and discontented spirits.
but art thou an old Christian and yet wilt thou be a murmuring Christian? O that's a shame for any that Are Ancient Professors, that have been a long time in the School of jesus christ to have murmuring and discontented spirits.
But now my Brethren because this discontented humour is a very tough humonr, and it is very hard to work upon, there's none that are discontented but will have something to say for their discontent, I shal therefore desire to take away what every discontented heart hath to say for himself.
But now my Brothers Because this discontented humour is a very tough humonr, and it is very hard to work upon, there's none that Are discontented but will have something to say for their discontent, I shall Therefore desire to take away what every discontented heart hath to say for himself.
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In the first place, saith one that is discontented, It is not discontent, it is the sence of my condition, I hope you would have mee sensible of my condition, perhaps when God takes away a Friend or some other comfort they are inordinatly sorrowful,
In the First place, Says one that is discontented, It is not discontent, it is the sense of my condition, I hope you would have me sensible of my condition, perhaps when God Takes away a Friend or Some other Comfort they Are inordinately sorrowful,
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and wringing their hands as if they were undone, and let any one but speak to them, (say they) would you not have me sensible of my affliction? And thus many would hide their sinful murmuring under Gods hand with this pretence, that it is but sensibleness of their affliction.
and wringing their hands as if they were undone, and let any one but speak to them, (say they) would you not have me sensible of my affliction? And thus many would hide their sinful murmuring under God's hand with this pretence, that it is but sensibleness of their affliction.
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but thou art so sensible of thy affliction as it takes away the sense of all thy mercies, Oh this is sinfull discontent, this is not to be sensible of thy condition as God would have thee,
but thou art so sensible of thy affliction as it Takes away the sense of all thy Mercies, O this is sinful discontent, this is not to be sensible of thy condition as God would have thee,
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Secondly, If it were but a bare sence of an affliction it would not hinder thee in the duties of thy condition, the right sence of our afflictions will never hinder us in the performence of the duties of our condition,
Secondly, If it were but a bore sense of an affliction it would not hinder thee in the duties of thy condition, the right sense of our afflictions will never hinder us in the performence of the duties of our condition,
but thy discontentednesse usually breed envie at it, when any one is discontented with their condition, they have an envious spirit at the conditions of those that are delivered from wh•• afflictious they bear, certainly then it is turn'd to be sower and naught,
but thy discontentedness usually breed envy At it, when any one is discontented with their condition, they have an envious Spirit At the conditions of those that Are Delivered from wh•• Afflictious they bear, Certainly then it is turned to be sour and nought,
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and envious at others that are not afflicted as thou art. The Second Plea But will a discontented heart say, I am not so much troubled with my afflictions,
and envious At Others that Are not afflicted as thou art. The Second Plea But will a discontented heart say, I am not so much troubled with my afflictions,
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Deceive not thine own heart, there is a very great deceit in this, there's many people that when Gods hand is out against them they will say they are troubled for their sin,
Deceive not thine own heart, there is a very great deceit in this, there's many people that when God's hand is out against them they will say they Are troubled for their since,
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but the truth is, it's the affliction that doth trouble them rather then their sin, their hearts doth exceedingly deceive them in this very thing ▪ for,
but the truth is, it's the affliction that does trouble them rather then their since, their hearts does exceedingly deceive them in this very thing ▪ for,
Secondly, then thy great care will be rather for the removing of thy sin then thy affliction, art thou more solicitous about the taking away thy sin,
Secondly, then thy great care will be rather for the removing of thy since then thy affliction, art thou more solicitous about the taking away thy since,
and especially those that are so troubled that they are in danger to miscarry, and to make away themselves, there's not one in ten thousand that are in such a condition as this is,
and especially those that Are so troubled that they Are in danger to miscarry, and to make away themselves, there's not one in ten thousand that Are in such a condition as this is,
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but it is affliction rather theu sinne that puts them to it: indeed you lay all upon this, as if it were the work of the word, or the spirit of bondage:
but it is affliction rather theu sin that puts them to it: indeed you lay all upon this, as if it were the work of the word, or the Spirit of bondage:
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I remember I heard not long since of a Divine that being iudicious, and used to such kind of things, there came a man to him mightily troubled for his sinne,
I Remember I herd not long since of a Divine that being judicious, and used to such kind of things, there Come a man to him mightily troubled for his sin,
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but we must take heed of dallying with God that is the Seer and Searcher of the secrets of all hearts, many of you go sullen and dumpish up and down your families,
but we must take heed of dallying with God that is the Seer and Searcher of the secrets of all hearts, many of you go sullen and dumpish up and down your families,
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And then lastly, If it be thy sin that troubles thee, then thou hast the more need to submit to Gods hand, and accept of the pnnishment of thine iniquity:
And then lastly, If it be thy since that Troubles thee, then thou hast the more need to submit to God's hand, and accept of the pnnishment of thine iniquity:
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as it is in Levit. 26. 41. There's no such consideration to take away murmuring, as to look upon my sin as the cause of my affliction. The third Plea.
as it is in Levit. 26. 41. There's no such consideration to take away murmuring, as to look upon my since as the cause of my affliction. The third Plea.
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and can any body be quiet then? can any body he satisfied with such a condition when the Lord shall with-draw himself? were my afflictions never so great,
and can any body be quiet then? can any body he satisfied with such a condition when the Lord shall withdraw himself? were my afflictions never so great,
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Now to that I answer thus, First it is a very evill thing for men and women upon every affliction to conclude that God is departed from them, it may be when it comes to be examined there is no other reason why thou thinkest that God is withdrawn and departed,
Now to that I answer thus, First it is a very evil thing for men and women upon every affliction to conclude that God is departed from them, it may be when it comes to be examined there is no other reason why thou Thinkest that God is withdrawn and departed,
but because he doth afflict thee, now for thee to make such a conclusion, that every time God laies an affliction upon thee he is departed ▪ this is a sinful distemper of thy heart,
but Because he does afflict thee, now for thee to make such a conclusion, that every time God lays an affliction upon thee he is departed ▪ this is a sinful distemper of thy heart,
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but see what the Text saith, therefore the place was called Massah and Meribah, because they tempted the Lord saying, is the Lord amongst us or not? This was to tempt God;
but see what the Text Says, Therefore the place was called Massah and Meribah, Because they tempted the Lord saying, is the Lord among us or not? This was to tempt God;
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If a Child should cry out of his Father, and say that his Father is turned to be an enemy to him, because he doth correct him; this would be taken ill;
If a Child should cry out of his Father, and say that his Father is turned to be an enemy to him, Because he does correct him; this would be taken ill;
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I beseech you consider of this one place, it may be of very great use to you, that you may not be ready to think that God is departed, because you are afflicted.
I beseech you Consider of this one place, it may be of very great use to you, that you may not be ready to think that God is departed, Because you Are afflicted.
Secondly, If God be departed, the greatest sign of Gods departing is because you are so disquiet, you make your disquiet be the fruit of Gods departing,
Secondly, If God be departed, the greatest Signen of God's departing is Because you Are so disquiet, you make your disquiet be the fruit of God's departing,
Thirdly, doest thou find God departing from thee in thine affliction? wilt thou therefore depart from God too? is this thy help? Can'st thou help thy selfe that way? Because God is gone wilt thou go too? Doe I indeed feel God departing from me? It may be it is so, it may be God for thy tryal is departed a little from thee,
Thirdly, dost thou find God departing from thee in thine affliction? wilt thou Therefore depart from God too? is this thy help? Canst thou help thy self that Way? Because God is gone wilt thou go too? Doe I indeed feel God departing from me? It may be it is so, it may be God for thy trial is departed a little from thee,
and is it so indeed? what unwise course doe I take? I commit further sin and so I go further off from God, what a case am I in? God goes from me, & I from God:
and is it so indeed? what unwise course do I take? I commit further since and so I go further off from God, what a case am I in? God Goes from me, & I from God:
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If the child sees the mother going from it, it's not for the child to say my mother is gon yonder & I wil go the other way, no but the child goes crying after the mother;
If the child sees the mother going from it, it's not for the child to say my mother is gone yonder & I will go the other Way, no but the child Goes crying After the mother;
and what a distance is there like to be between God and me within a little while? These are some of the reasonings and pleas of a murmuring and discontented heart, there are many others that we shall meet withall,
and what a distance is there like to be between God and me within a little while? These Are Some of the reasonings and pleasant of a murmuring and discontented heart, there Are many Others that we shall meet withal,
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and indeavour to speak to your hearts in them, that so this tough humour of discontent may (as it were) be cut with the word and softened with the word, that so it may passe away:
and endeavour to speak to your hearts in them, that so this tough humour of discontent may (as it were) be Cut with the word and softened with the word, that so it may pass away:
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and so thou hast need of such things that are piercing to make away through this tough humour that is in the spirits of men and women, whereby they come to live very uncomfortably to themselves and others, and very dishonorably unto God.
and so thou hast need of such things that Are piercing to make away through this tough humour that is in the spirits of men and women, whereby they come to live very uncomfortably to themselves and Others, and very dishonourably unto God.
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So, is there any of your friends that deal injuriously with you, and crosse with you, look up to God and see that man but as an instrument in Gods hands,
So, is there any of your Friends that deal injuriously with you, and cross with you, look up to God and see that man but as an Instrument in God's hands,
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I remember it is said of Socrates that being very patient when wrong was done to him, they asked him how he came to be so, saith he if I meet with a man in the street that is a diseased man, shal I be vexed & fretted with him because he is deseased? those that wrong mee I look upon them as deseased men and therefore pitty them.
I Remember it is said of Socrates that being very patient when wrong was done to him, they asked him how he Come to be so, Says he if I meet with a man in the street that is a diseased man, shall I be vexed & fretted with him Because he is diseased? those that wrong me I look upon them as diseased men and Therefore pity them.
For the answer of this, first it is thy weaknesse and folly that thou didest not look for it and expect it, In Acts, 20. 22, 23. see what saint Paul saith concerning himselfe, And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there, save that the Holy-Ghost witnesseth in every City saying, that bonds and afflictions abide me.
For the answer of this, First it is thy weakness and folly that thou didst not look for it and expect it, In Acts, 20. 22, 23. see what saint Paul Says Concerning himself, And now behold, I go bound in the Spirit unto Jerusalem, not knowing the things that shall befall me there, save that the Holy ghost Witnesseth in every city saying, that bonds and afflictions abide me.
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It's true saith he, I know not the particular affliction that may befall me, but this I know that the Spirit of God witnesseth that bonds and afflictions shall abide me every where, I look for nothing else but bonds and afflictions wheresoever I go;
It's true Says he, I know not the particular affliction that may befall me, but this I know that the Spirit of God Witnesseth that bonds and afflictions shall abide me every where, I look for nothing Else but bonds and afflictions wheresoever I go;
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A second answer I would give is this, is it unexpected? then the lesse provision thou madest for it before it came, the more carefull shouldest thou be to sanctifie Gods name in it now it is come, it is in this case of afflictions as in mercies, many times mercy comes unexpected: (And that might be a third answer) to you, set one against the other, I have many mercies that I never lookt for as well as afflictions that I never lookt for,
A second answer I would give is this, is it unexpected? then the less provision thou Madest for it before it Come, the more careful Shouldst thou be to sanctify God's name in it now it is come, it is in this case of afflictions as in Mercies, many times mercy comes unexpected: (And that might be a third answer) to you, Set one against the other, I have many Mercies that I never looked for as well as afflictions that I never looked for,
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why should not one rejoyce me as much as the other disturbs me? As it is in mercies when they come unexpected, the lesse preparation there was in me for receiving mercy, the more need I have to be careful now to give God the glory of the mercy,
why should not one rejoice me as much as the other disturbs me? As it is in Mercies when they come unexpected, the less preparation there was in me for receiving mercy, the more need I have to be careful now to give God the glory of the mercy,
& to sanctifie Gods name in the injoyment of the mercy, Oh so it should be with us now, we have had mercies this summer that we never expected and therefore we were not prepared for them,
& to sanctify God's name in the enjoyment of the mercy, O so it should be with us now, we have had Mercies this summer that we never expected and Therefore we were not prepared for them,
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so when afflictions come that we did not expect, then it seems we layde not in for them before hand, we had need be the more carefull to sanctifie Gods name in them, we should have spent some pains before to prepare for afflictions and we did not,
so when afflictions come that we did not expect, then it seems we laid not in for them before hand, we had need be the more careful to sanctify God's name in them, we should have spent Some pains before to prepare for afflictions and we did not,
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Oh but it is very great, mine affliction it is exceeding great saith one, and how ever you say we must be be contented, it's true you may say so that feele not such great afflictions,
O but it is very great, mine affliction it is exceeding great Says one, and how ever you say we must be be contented, it's true you may say so that feel not such great afflictions,
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if the shoulder be sore the burden is the greater, it is because thy heart is so unsound that thy affliction is great unto thee, And that's a sixth reasoning. A Seventh Plea
if the shoulder be soar the burden is the greater, it is Because thy heart is so unsound that thy affliction is great unto thee, And that's a sixth reasoning. A Seventh Plea
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Secondly, If it were greater then others, why is thy eye evill because the eye of God is good? Why shouldest thou be discontented the more because God is gracious to others?
Secondly, If it were greater then Others, why is thy eye evil Because the eye of God is good? Why Shouldst thou be discontented the more Because God is gracious to Others?
so thou shouldest consider, doth God afflict me more then other men? God gives me an opportunity in this to honour him in this affliction more then other men? To exercise more grace then other men, let me labour to do it then.
so thou Shouldst Consider, does God afflict me more then other men? God gives me an opportunity in this to honour him in this affliction more then other men? To exercise more grace then other men, let me labour to do it then.
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and every man should come and take a proportion of those afflictions, every one equally, there is scarce any man but would rather say let me have the afflictions that I had before or else he were like to come to a greater share, a greater affliction if so be he should equally share with all the world:
and every man should come and take a proportion of those afflictions, every one equally, there is scarce any man but would rather say let me have the afflictions that I had before or Else he were like to come to a greater share, a greater affliction if so be he should equally share with all the world:
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Now for you that are poor, (that are not in extremity of poverty) if all the riches in the world were layd together and you should have an equal share, you would be poorer,
Now for you that Are poor, (that Are not in extremity of poverty) if all the riches in the world were laid together and you should have an equal share, you would be Poorer,
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Secondly, it may be if it were any other then it is, it were not so fit for thee as this is, it may be therefore God chooses it because it is the most crosse to thee,
Secondly, it may be if it were any other then it is, it were not so fit for thee as this is, it may be Therefore God chooses it Because it is the most cross to thee,
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If a patient comes to take phisick and finds himselfe sick by it, shall he say Oh! if it were any other potion I could bear it, it may be if it were any other then it is it would not fit thy disease,
If a patient comes to take physic and finds himself sick by it, shall he say Oh! if it were any other potion I could bear it, it may be if it were any other then it is it would not fit thy disease,
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so when thou saiest of an affliction, if it were any other then it is thou couldest bear it, doe but answer thy selfe with this, it may be if it were any other then it is it would not be fit for me.
so when thou Sayest of an affliction, if it were any other then it is thou Couldst bear it, do but answer thy self with this, it may be if it were any other then it is it would not be fit for me.
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Thirdly, Know that this is the excellency of grace in a Christian to be fitted for any condition, not only to say if it were this or that, but if it be any.
Thirdly, Know that this is the excellency of grace in a Christian to be fitted for any condition, not only to say if it were this or that, but if it be any.
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if the wind did blow in any point but in this, I could tell how to mannage my ship I could shew skil in other points but not in this, would not Marriners laugh at such a one? it would be a shame for him to say that he hath skill in any other points but this:
if the wind did blow in any point but in this, I could tell how to manage my ship I could show skill in other points but not in this, would not Mariners laugh At such a one? it would be a shame for him to say that he hath skill in any other points but this:
So it should be a shame for a Christian to say that he hath skill in any other affliction but this, a Christian should be able to mannage his ship if the wind blow any way;
So it should be a shame for a Christian to say that he hath skill in any other affliction but this, a Christian should be able to manage his ship if the wind blow any Way;
and those crowns hee must put upon some bodies head, and therefore he exercises thee in variety of conditions, that so thou mightst have the severall rewards and crowns that God hath to reward and crown those that are faithfull in severall conditions. A Ninth Plea
and those crowns he must put upon Some bodies head, and Therefore he exercises thee in variety of conditions, that so thou Mightest have the several rewards and crowns that God hath to reward and crown those that Are faithful in several conditions. A Ninth Plea
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If thou canst say as in the presence of God, above all afflictions here in this world to be layd aside & not to be imployed in the service of God, I account that the greatest Affliction:
If thou Canst say as in the presence of God, above all afflictions Here in this world to be laid aside & not to be employed in the service of God, I account that the greatest Affliction:
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then to be freed from trouble & to be layd a fide and do little service, canst thou say so? It is a good signe of grace for a man to account afflictions to be great because he can doe the Lord but little service.
then to be freed from trouble & to be laid a fide and do little service, Canst thou say so? It is a good Signen of grace for a man to account afflictions to be great Because he can do the Lord but little service.
To murmur at Gods dispose when your calling is low and mean and you can doe little service, this is many times a temptation to those that are poor, those that are servants and those that are of weak parts,
To murmur At God's dispose when your calling is low and mean and you can do little service, this is many times a temptation to those that Are poor, those that Are Servants and those that Are of weak parts,
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and are faine to work hard to provide bread for their familyes, it's many times a greiveous burden to them to think, such men the Lord uses in publick service and I live in an obscure way,
and Are feign to work hard to provide bred for their families, it's many times a grievous burden to them to think, such men the Lord uses in public service and I live in an Obscure Way,
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Now other men that have but common gifts in the world, that are not members of Jesus Christ, indeed they seem to have more excellency then those that are godly, that are in a mean condition, mean parts, mean callings,
Now other men that have but Common Gifts in the world, that Are not members of jesus christ, indeed they seem to have more excellency then those that Are godly, that Are in a mean condition, mean parts, mean callings,
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and there I have supply and that that will feed me with comfort blessing and mercy to all eternity ▪ So all that are in a poor condition in this world if they be godly, do but think of that;
and there I have supply and that that will feed me with Comfort blessing and mercy to all eternity ▪ So all that Are in a poor condition in this world if they be godly, do but think of that;
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And for that you have a place in the Chapter before my text, Phil. 3. 14. I press towards the mark (saith the Apostle) for the price of the high calling of God in Christ Jesus:
And for that you have a place in the Chapter before my text, Philip 3. 14. I press towards the mark (Says the Apostle) for the price of the high calling of God in christ jesus:
So that every Christian hath a high calling of God in Christ Jesus, God hath called him to the highest thing that he hath call'd any creature to that he hath made, the Angels in Heaven have not a higher calling then thou hast.
So that every Christian hath a high calling of God in christ jesus, God hath called him to the highest thing that he hath called any creature to that he hath made, the Angels in Heaven have not a higher calling then thou hast.
or to cleanse places of filth or any other thing in the world that is the meanest that can be conceived of, thy generall calling as a Christian doth advance thee higher than any particular calling can advance any man in the world;
or to cleanse places of filth or any other thing in the world that is the Meanest that can be conceived of, thy general calling as a Christian does advance thee higher than any particular calling can advance any man in the world;
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A poor servant that must be scraping all day about poor mean things many times may have such a temptation as this is, Oh what a poor condition hath God disposed me to ▪ will God have regard to such a one that is in such a poor low place as I am? Oh yes, Christ hath regard to the meanest member,
A poor servant that must be scraping all day about poor mean things many times may have such a temptation as this is, O what a poor condition hath God disposed me to ▪ will God have regard to such a one that is in such a poor low place as I am? O yes, christ hath regard to the Meanest member,
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Fourthly, thy calling is low and mean, yet be not discontented with that, for thou hast a principle within thee (if thou beest a godly man or woman) of Grace that doth raise thy lowest actions to be higher in Gods esteem,
Fourthly, thy calling is low and mean, yet be not discontented with that, for thou hast a principle within thee (if thou Best a godly man or woman) of Grace that does raise thy lowest actions to be higher in God's esteem,
the principle of faith doth it, for any man or woman to goe on in obedience to God in a way of faith in the calling that God hath set them, (I say doing this through a principle of faith) it doth raise this action,
the principle of faith does it, for any man or woman to go on in Obedience to God in a Way of faith in the calling that God hath Set them, (I say doing this through a principle of faith) it does raise this actium,
and make it a more glorious action then all the glorious victories of Alexander and Caesar, then all their Triumphs and glorious pomp that they had in all their conquests;
and make it a more glorious actium then all the glorious victories of Alexander and Caesar, then all their Triumphos and glorious pomp that they had in all their conquests;
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For as I uther speaks of a poor Milk-maid, and yet being a Beleever, and doth it in faith, he compares that action to all the glorious actions of Caesar, and makes that a great deal more eminent and glorious in the eyes of God,
For as I uther speaks of a poor Milkmaid, and yet being a Believer, and does it in faith, he compares that actium to all the glorious actions of Caesar, and makes that a great deal more eminent and glorious in the eyes of God,
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for there's riches, credit and account in the world, and rewards comes in by that, which doth not in the other, to• goe on quietly in a low calling is more obedience to God.
for there's riches, credit and account in the world, and rewards comes in by that, which does not in the other, to• go on quietly in a low calling is more Obedience to God.
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but what their faithfulnesse hath been, Well done good and faithfull servant saith the Lord, he doth not say well done good servant for thou hast bin faithfull to me in publick works, ruling Cities and States,
but what their faithfulness hath been, Well done good and faithful servant Says the Lord, he does not say well done good servant for thou hast been faithful to me in public works, ruling Cities and States,
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and Affairs in Kingdoms, and therefore thou shalt be rewarded, no but Well done good and faithfull servant, now thou mayest be faithfull in little as well as others are in more, by going on and working thy dayes labour,
and Affairs in Kingdoms, and Therefore thou shalt be rewarded, no but Well done good and faithful servant, now thou Mayest be faithful in little as well as Others Are in more, by going on and working thy days labour,
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now God looks to a mans faithfulnesse, and thou mayest have as great a reward for thy faithfulnesse that art a poor servant in the Kitchin all the day,
now God looks to a men faithfulness, and thou Mayest have as great a reward for thy faithfulness that art a poor servant in the Kitchen all the day,
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Now to that I answer first, that the Psalmist saith That every man in his setled estate is vanity, in Psalme, 36. 5. your books have it, Every man at his bes• estate is vanity, the word is his setled estate, you think if you were but setled, Oh then you could be content,
Now to that I answer First, that the Psalmist Says That every man in his settled estate is vanity, in Psalm, 36. 5. your books have it, Every man At his bes• estate is vanity, the word is his settled estate, you think if you were but settled, O then you could be content,
& not to know what thy conditiou shal be on the morrow, then for thee to have a more setled condition in respect of the comforts of the creature, do but remember that we spake of before, that Christ doth not teach you to pray Lord give mee enough that will serve me for two or three years,
& not to know what thy Condition shall be on the morrow, then for thee to have a more settled condition in respect of the comforts of the creature, do but Remember that we spoke of before, that christ does not teach you to pray Lord give me enough that will serve me for two or three Years,
Here was the difference that is observable between the land of Canaan and Egypt, the land of Canaan that depended upon God for the watering of it with showers from Heaven,
Here was the difference that is observable between the land of Canaan and Egypt, the land of Canaan that depended upon God for the watering of it with showers from Heaven,
Canaan which was a country which was to depend upon God, though they had rain at one time yet they knew not whether they should have it at another time,
Canaan which was a country which was to depend upon God, though they had rain At one time yet they knew not whither they should have it At Another time,
because the Lord lookt upon this, as more sutable to the state of his people that were to live by faith, to be continually depending upon Heaven, upon himselfe,
Because the Lord looked upon this, as more suitable to the state of his people that were to live by faith, to be continually depending upon Heaven, upon himself,
So it is thus for all the world between God and mens souls, when a soul lives in way of meer dependence upon God, that fensibly he sees God hath him at advantage every moment, Oh then such a soule will pay toll and custome, that soul exercises faith,
So it is thus for all the world between God and men's Souls, when a soul lives in Way of mere dependence upon God, that fensibly he sees God hath him At advantage every moment, O then such a soul will pay toll and custom, that soul exercises faith,
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and begs every day his dayly bread, but if God hedges that man about with an estate, with prosperity, perhaps he hath an inheritance befallen him, perhaps he hath a constant office that brings in so much yeerly to him duly paid, this man is not so sensible now of his dependence upon God, he begins now to pay less tol and custome to God than before, God hath lesse service from this man now then before.
and begs every day his daily bred, but if God hedges that man about with an estate, with Prosperity, perhaps he hath an inheritance befallen him, perhaps he hath a constant office that brings in so much yearly to him duly paid, this man is not so sensible now of his dependence upon God, he begins now to pay less tol and custom to God than before, God hath less service from this man now then before.
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Further this may be thy comfort, though for outward things thou art mightily unsetled, yet for the great things ▪ of thy soul and eternall estate, there thou art setled, there thou hast a setled way, a constant way of fetching supply, Of his fullnesse we receive grace for grace, thou hast there abundance of treasure to go to,
Further this may be thy Comfort, though for outward things thou art mightily unsettled, yet for the great things ▪ of thy soul and Eternal estate, there thou art settled, there thou hast a settled Way, a constant Way of fetching supply, Of his fullness we receive grace for grace, thou hast there abundance of treasure to go to,
and observe it, that now thy condition is more setled in the covenant of grace then it was in the covenant of works, in the covenant of works there God gave man a stock to trade with,
and observe it, that now thy condition is more settled in the Covenant of grace then it was in the Covenant of works, in the Covenant of works there God gave man a stock to trade with,
But yet ther's another reasoning that many murmuring hearts think to feed their humour withall, (say they) if I never had bin in a better condition then I could bear this affliction,
But yet ther's Another reasoning that many murmuring hearts think to feed their humour withal, (say they) if I never had been in a better condition then I could bear this affliction,
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For first, Is thy eye evill because God hath bin good to thee heretofore? it's an ill thing for us to have our eye evill because God is good to others,
For First, Is thy eye evil Because God hath been good to thee heretofore? it's an ill thing for us to have our eye evil Because God is good to Others,
but to look upon our condition with an evill eye now, because God was once good to us, hath God done thee any wrong because he was formerly more good to thee then he was to others?
but to look upon our condition with an evil eye now, Because God was once good to us, hath God done thee any wrong Because he was formerly more good to thee then he was to Others?
Secondly, Thou didst heretofore more prosper, did God heretofore give thee more prosperity? it was to prepare thee for afflictions, we should look at all our outward prosperity as a preparation to afflictions,
Secondly, Thou didst heretofore more prosper, did God heretofore give thee more Prosperity? it was to prepare thee for afflictions, we should look At all our outward Prosperity as a preparation to afflictions,
have I an estate now? I should prepare for poverty, have I health now? I should prepare for sicknesse, have I liberty? let me prepare my self for imprisonment? what know I what God may call me to? have I comfort and peace now in my conscience, doth God shine upon me? while I have this let me prepare for Gods withdrawing from me, am I delivered from temptations? let me prepare now for the time of temptations,
have I an estate now? I should prepare for poverty, have I health now? I should prepare for sickness, have I liberty? let me prepare my self for imprisonment? what know I what God may call me to? have I Comfort and peace now in my conscience, does God shine upon me? while I have this let me prepare for God's withdrawing from me, am I Delivered from temptations? let me prepare now for the time of temptations,
Now I am in an afflicted condition, Oh but blessed be God I was in a comfortable condition, and blessed be God that he was a forehand with me in the waies of his mercy, this one consideration may help murmuring hearts.
Now I am in an afflicted condition, O but blessed be God I was in a comfortable condition, and blessed be God that he was a forehand with me in the ways of his mercy, this one consideration may help murmuring hearts.
know God was before hand with thee in the waies of mercy, thou shouldest rather think thus, I have lived for these many years, (forty years perhaps or more) in a comfortable condition, I have liv'd in health,
know God was before hand with thee in the ways of mercy, thou Shouldst rather think thus, I have lived for these many Years, (forty Years perhaps or more) in a comfortable condition, I have lived in health,
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and peace, and plenty what though the remaining part of my time have some sorrow and affliction? The Lord hath granted to me a comfortable sunshine all the day long till towards evening,
and peace, and plenty what though the remaining part of my time have Some sorrow and affliction? The Lord hath granted to me a comfortable sunshine all the day long till towards evening,
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You that are going a voyage, if you have a comfortable wind, and very fair for many months together, what if you have a little storme when you are within sight of land, will you murmur and repine? Oh no,
You that Are going a voyage, if you have a comfortable wind, and very fair for many months together, what if you have a little storm when you Are within sighed of land, will you murmur and repine? O no,
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If it were so that now God should say, well, you shal never see comfortable day more for outward things in this world, Oh then you have cause to fall down and blesse Gods name that you have had so many comfortable dayes:
If it were so that now God should say, well, you shall never see comfortable day more for outward things in this world, O then you have cause to fallen down and bless God's name that you have had so many comfortable days:
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Now you reason quite contrary, whereas you should blesse God that you have had so much comfort, you make what you have had before to be an agravation of your afflictions now,
Now you reason quite contrary, whereas you should bless God that you have had so much Comfort, you make what you have had before to be an aggravation of your afflictions now,
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That which God gave you before upon what termes did you hold it? did you hold it so as you have in your writings, To have and to hold for ever, God gives no such thing, God gives to no man (I say) any thing but grace to run upon that tenour, there's no such thing in all Gods writings for any outward comforts, To have and to hold for you and your heyrs, indeed for grace be doth give it to your selves, to have and to hold for ever, though not for every one that comes out of your loines to have and to hold for ever;
That which God gave you before upon what terms did you hold it? did you hold it so as you have in your writings, To have and to hold for ever, God gives no such thing, God gives to no man (I say) any thing but grace to run upon that tenor, there's no such thing in all God's writings for any outward comforts, To have and to hold for you and your Heirs, indeed for grace be does give it to your selves, to have and to hold for ever, though not for every one that comes out of your loins to have and to hold for ever;
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and his promise, & his covenant he gives me them for ever, what am I therefore that the Sun should alwaies shine upon me, that I must have fair weather all my daies? that which God gives to me he gave it to me as a pledge of his love, let me returne it to him as a pledge of my obedience, there's all the reason in the world for it, all that a godly man receives from God he receives it as a pledge of Gods love to him,
and his promise, & his Covenant he gives me them for ever, what am I Therefore that the Sun should always shine upon me, that I must have fair weather all my days? that which God gives to me he gave it to me as a pledge of his love, let me return it to him as a pledge of my Obedience, there's all the reason in the world for it, all that a godly man receives from God he receives it as a pledge of God's love to him,
therefore when he comes into an afflicted condition (saith God,) returne to me as a pledge of your obedience that that you had from me as a pledge of my love;
Therefore when he comes into an afflicted condition (Says God,) return to me as a pledge of your Obedience that that you had from me as a pledge of my love;
wee should chearfully come in to God and blesse God that we have any thing to render unto him as a pledge of our obedience and say, Oh it is thy love O Lord that hath given us any thing, that doth inable us to render a pledge of our obedience to thee.
we should cheerfully come in to God and bless God that we have any thing to render unto him as a pledge of our Obedience and say, O it is thy love Oh Lord that hath given us any thing, that does inable us to render a pledge of our Obedience to thee.
Secondly, when thou didest take a great deal of paine was it not with submission to God? Didest thou take pains with resolutions that thou must have such a thing when thou labourest for it? Then know that thou labourest not as a Christian,
Secondly, when thou didst take a great deal of pain was it not with submission to God? Didst thou take pains with resolutions that thou must have such a thing when thou labourest for it? Then know that thou labourest not as a Christian,
And what was it that thou didest aime at in thy labour? was it not that thou mightest walke with God in the place that God had set thee? A Christian should doe so in his outward calling, I am diligent in my outward calling but it is that I might obey God in it;
And what was it that thou didst aim At in thy labour? was it not that thou Mightest walk with God in the place that God had Set thee? A Christian should do so in his outward calling, I am diligent in my outward calling but it is that I might obey God in it;
it's true, I doe it that I might provide for my family, but the cheif thing that I aime at is that I might yeeld obedience to God in the way that God hath set me:
it's true, I do it that I might provide for my family, but the chief thing that I aim At is that I might yield Obedience to God in the Way that God hath Set me:
Thirdly, there will be the more testimony of thy love to God, if so be thou shalt now yeild up thy selfe to God in that that cost thee dear, shall I offer that to God (saith David ) that cost me nothing? thy outward comforts hath cost thee much,
Thirdly, there will be the more testimony of thy love to God, if so be thou shalt now yield up thy self to God in that that cost thee dear, shall I offer that to God (Says David) that cost me nothing? thy outward comforts hath cost thee much,
and thou hast taken much pains to obtain them and now if thou canst submit to God in the want of them, I say in this thy love is the more showne that thou canst offer that to God that cost thee dear.
and thou hast taken much pains to obtain them and now if thou Canst submit to God in the want of them, I say in this thy love is the more shown that thou Canst offer that to God that cost thee dear.
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and I feel some trouble within me, yet I thank God I break not out in discontented waies to the dishonour of God, I keep in although I have much adoe with my own heart.
and I feel Some trouble within me, yet I thank God I break not out in discontented ways to the dishonour of God, I keep in although I have much ado with my own heart.
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Oh do not satisfie your selves with that, for the distempers of your hearts, and their sinfull workings are as words before God ▪ My soulle silent to God, that we spake of in the begining of the opening of this Scripture, it is not enough for thy tongue to be silent;
O do not satisfy your selves with that, for the distempers of your hearts, and their sinful workings Are as words before God ▪ My soul silent to God, that we spoke of in the beginning of the opening of this Scripture, it is not enough for thy tongue to be silent;
And thus the Lord I hope hath met with the cheife reasonings and Pleas for our discontent in our conditions, I beseech you in the name of God consider of these things,
And thus the Lord I hope hath met with the chief reasonings and Pleasant for our discontent in our conditions, I beseech you in the name of God Consider of these things,
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and the things we have are things of very great moment, for the most part that that people are discontent and murmur for the want of, it is because they have not such things as reprobates have, or may have;
and the things we have Are things of very great moment, for the most part that that people Are discontent and murmur for the want of, it is Because they have not such things as Reprobates have, or may have;
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now wilt thou be discontent for that that a reprobate may have? I shall give you the example of a couple of godly men meeting together, Anthony and Diddimus, Diddimus was blind,
now wilt thou be discontent for that that a Reprobate may have? I shall give you the Exampl of a couple of godly men meeting together, Anthony and Didymus, Didymus was blind,
and not rather rejoyce & be thankful that you have what Angels have? God hath given you those good things that makes Angels glorious, is not that enough to you,
and not rather rejoice & be thankful that you have what Angels have? God hath given you those good things that makes Angels glorious, is not that enough to you,
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though you want what thing a fly hath? And so a Christian should reason the case with himselfe, what am I discontented for? I am discontented for want of that that a dog may have, that a devill may have, that a reprobate may have, shall I be discontent for not having that,
though you want what thing a fly hath? And so a Christian should reason the case with himself, what am I discontented for? I am discontented for want of that that a dog may have, that a Devil may have, that a Reprobate may have, shall I be discontent for not having that,
when as God hath given me that that makes Angels glorious? Blessed be God (saith the Apostle) in Ephe. 1. 3. that hath blessed us with all Spiritual blessings im heavenly places, it may be thou hast not so great blessings in earthly places as some others have,
when as God hath given me that that makes Angels glorious? Blessed be God (Says the Apostle) in Ephes 1. 3. that hath blessed us with all Spiritual blessings im heavenly places, it may be thou hast not so great blessings in earthly places as Some Others have,
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and the littlenesse of the things that God hath denyed us, is a very powerful consideration to worke this grace of Contentment. The Second Consideration
and the littleness of the things that God hath denied us, is a very powerful consideration to work this grace of Contentment. The Second Consideration
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but hath not God bin beforehand with thee heretofore? Oh thou hast had mercy enough already to make thee spend all the strength thou hast and time thou shalt live, to bless God for what thou hast had already.
but hath not God been beforehand with thee heretofore? O thou hast had mercy enough already to make thee spend all the strength thou hast and time thou shalt live, to bless God for what thou hast had already.
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Suppose God should now take away your estates from some of you that have lived comfortably a great while, you will say that agravates our misery that wee have had estates;
Suppose God should now take away your estates from Some of you that have lived comfortably a great while, you will say that aggravates our misery that we have had estates;
It is a speech of Luther (saith he) the Sea of Gods mercies should swallow up all our particular afflictions, name any affliction that is upon thee, there's a Sea of mercy to swallow it up.
It is a speech of Luther (Says he) the Sea of God's Mercies should swallow up all our particular afflictions, name any affliction that is upon thee, there's a Sea of mercy to swallow it up.
but let them be considered with the Sea of Gods mercies we do injoy, then they are not so much, they are nothing in comparison. A Fourth Consideration
but let them be considered with the Sea of God's Mercies we do enjoy, then they Are not so much, they Are nothing in comparison. A Fourth Consideration
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but the sap is in the root and they seem as if they were dead, there's a visicitude of al things in the world, the Sun doth not shine alwaies to us here,
but the sap is in the root and they seem as if they were dead, there's a visicitude of all things in the world, the Sun does not shine always to us Here,
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A further consideration is this, the creatures doe suffer for us, why should not we be willing to suffer to be serviceable to God? God subjects other creatures, they are fain to lose their lives for us, to lose what ever beauty and excellencie they have to be serviceable to us,
A further consideration is this, the creatures do suffer for us, why should not we be willing to suffer to be serviceable to God? God subject's other creatures, they Are fain to loose their lives for us, to loose what ever beauty and excellency they have to be serviceable to us,
certainly there is not so great a distance between other creatures and Man-kind, as there is between Man-kind and God, 'tis an expression of that Martyr Master Hooper, that we read of in the Book of Martyrs, in labouring to work his own heart,
Certainly there is not so great a distance between other creatures and Mankind, as there is between Mankind and God, it's an expression of that Martyr Master Hooper, that we read of in the Book of Martyrs, in labouring to work his own heart,
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he hath this similitude, and you may be put in mind of that every day, saith he I look upon the creature and see what it suffers to be usefull to me; as thus:
he hath this similitude, and you may be put in mind of that every day, Says he I look upon the creature and see what it suffers to be useful to me; as thus:
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and there is not so much distance between me and the creature, as between me and God, such considerations as these wrought the heart of that Martyr to contentednesse in his sufferings,
and there is not so much distance between me and the creature, as between me and God, such considerations as these wrought the heart of that Martyr to contentedness in his sufferings,
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Another Consideration for the working of Contentment, It is to consider that we have but a little time in this world, if thou beest godly thou shalt never suffer but only in this world,
another Consideration for the working of Contentment, It is to Consider that we have but a little time in this world, if thou Best godly thou shalt never suffer but only in this world,
why doe but shut thine eyes and presently another life is come, as that Martyr said to his fellow Martyr, doe but shut your eyes, (saith he) & the next time they are opened you shall be in another world.
why do but shut thine eyes and presently Another life is come, as that Martyr said to his fellow Martyr, do but shut your eyes, (Says he) & the next time they Are opened you shall be in Another world.
a Marriner when he is abroad doth not think it much if a storm arises, especially if he can see the Heavens clear beyond it saith he, it will be over presently:
a Mariner when he is abroad does not think it much if a storm arises, especially if he can see the Heavens clear beyond it Says he, it will be over presently:
but suppose it should not, death will put an end to all, all Afflictions and troubles will soon be at an end by death. A seventh Consideration is this.
but suppose it should not, death will put an end to all, all Afflictions and Troubles will soon be At an end by death. A seventh Consideration is this.
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yet what a low condition did he live in when he went to live with Iethro his Father in law 400. years together, afterward when he returned to Egypt, he and his wife and children,
yet what a low condition did he live in when he went to live with Jethro his Father in law 400. Years together, afterwards when he returned to Egypt, he and his wife and children,
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and all that he had, and yet he had but one beast to carry him to Egypt, he went in a mean condition when he went from his Father in law to Egypt back again.
and all that he had, and yet he had but one beast to carry him to Egypt, he went in a mean condition when he went from his Father in law to Egypt back again.
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and run into the wildernesse up and down, and so did Elisha, he was divers times in a very low condition, the Prophets of God they were to be hid in a Cave by Obadiah, and there to be fed with bread and water,
and run into the Wilderness up and down, and so did Elisha, he was diverse times in a very low condition, the prophets of God they were to be hid in a Cave by Obadiah, and there to be fed with bred and water,
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and the Prophet Ieremiah put into a Dungeou, and oh how was he used? and it were an endlesse thing to name the particulars of the great sufferings of the people of God.
and the Prophet Jeremiah put into a Dungeou, and o how was he used? and it were an endless thing to name the particulars of the great sufferings of the people of God.
In former time we have sometimes made use of this Argument other wayes, the great Instruments of God in the first Reformation they lived in great straights, in a very low condition,
In former time we have sometime made use of this Argument other ways, the great Instruments of God in the First Reformation they lived in great straights, in a very low condition,
and so Musculus that was a very choise Instrument of God in his time, though he were a man that was worth even a Kingdom for the excellency of his spirit,
and so Musculus that was a very choice Instrument of God in his time, though he were a man that was worth even a Kingdom for the excellency of his Spirit,
what would we doe if we were in such a condition as these men were? But above all set Christ before us, that professes that the birds of the ayr had nests,
what would we do if we were in such a condition as these men were? But above all Set christ before us, that Professes that the Birds of the air had nests,
and the Foxes had holes, yet the Son of man had no place to hide his head in, that low condition he was in, the consideration of such things as these are very usefull.
and the Foxes had holes, yet the Son of man had no place to hide his head in, that low condition he was in, the consideration of such things as these Are very useful.
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but stir up thankfulnesse in your hearts towards God, it would be a speciall means to help you against any discontent, you would goe away and see cause to blesse God,
but stir up thankfulness in your hearts towards God, it would be a special means to help you against any discontent, you would go away and see cause to bless God,
and say, if I were in such a condition as they are in what should I doe? how could I bear it? and yet what reason is there that God doth so order and dispose of things that they should be so low in their estates and I so high:
and say, if I were in such a condition as they Are in what should I do? how could I bear it? and yet what reason is there that God does so order and dispose of things that they should be so low in their estates and I so high:
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A further consideration may be this, That before your conversion, before God wrought upon your souls, you were contented then with the world without grace,
A further consideration may be this, That before your conversion, before God wrought upon your Souls, you were contented then with the world without grace,
If you your selves were content with the world without grace, there's reason you should be content with grace without the world? Certainly there's infinitly more reason.
If you your selves were content with the world without grace, there's reason you should be content with grace without the world? Certainly there's infinitely more reason.
Yea, you see that many men of the world have a kind of contentment, do not murmur nor repine when the world comes though they, have no interest in God and Christ.
Yea, you see that many men of the world have a kind of contentment, do not murmur nor repine when the world comes though they, have no Interest in God and christ.
When God hath let thee have thy hearts desire, what hast thou done with thy hearts desire? thou hast not bin the better for it, it may be thou hast bin the worse many times and therefore let that satisfie thee:
When God hath let thee have thy hearts desire, what hast thou done with thy hearts desire? thou hast not been the better for it, it may be thou hast been the Worse many times and Therefore let that satisfy thee:
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When God crosses you, have you never had experience of abundance of good in afflictions? it's true when a Minister only tels men that God will work good out of their afflictions, they hear them speak,
When God Crosses you, have you never had experience of abundance of good in afflictions? it's true when a Minister only tells men that God will work good out of their afflictions, they hear them speak,
such experiences wil exceedingly quiet the heart and work it to content, therefore think thus with thy selfe, Lord why may not this affliction work as great a good upon me as afflictions have done heretofore? Perhaps you may find many other considerations besides in your own meditations, these are the principal ones that I have thought upon:
such experiences will exceedingly quiet the heart and work it to content, Therefore think thus with thy self, Lord why may not this affliction work as great a good upon me as afflictions have done heretofore? Perhaps you may find many other considerations beside in your own meditations, these Are the principal ones that I have Thought upon:
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and trades-man and it happen'd on a time that he suffered ship-wrack, and saith he I never made a better voyage and sail'd better then at that time that I suffered ship-wrack, this was a strange speech (his name was Zeno ) that he should never make a better voyage, it would be a strange parradox to you that are marriners, to say that that's a good voyage when you suffer ship-wrack,
and tradesman and it happened on a time that he suffered shipwreck, and Says he I never made a better voyage and sailed better then At that time that I suffered shipwreck, this was a strange speech (his name was Zeno) that he should never make a better voyage, it would be a strange Paradox to you that Are Mariners, to say that that's a good voyage when you suffer shipwreck,
and those that have bin exercised in the waies of godlinesse any long time, I make no question but they have abundance of experiences that they have gain'd by them:
and those that have been exercised in the ways of godliness any long time, I make no question but they have abundance of experiences that they have gained by them:
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You know somtimes it's better to be in a little ship, for they have advantage of greater ones in stormes many times, in a storme a little ship can thrust into a shallow place and so be safe,
You know sometimes it's better to be in a little ship, for they have advantage of greater ones in storms many times, in a storm a little ship can thrust into a shallow place and so be safe,
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and if thou beest in thy great ship thou mayst be split upon rocks and sands, God therefore doth put thee into a lesser vessell that thou mayest be more safe.
and if thou Best in thy great ship thou Mayest be split upon Rocks and sands, God Therefore does put thee into a lesser vessel that thou Mayest be more safe.
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For as for any further considerations wee have prevented the speaking largely of them, because we have opened the most things in shewing what the lessons are that Christ teaches men,
For as for any further considerations we have prevented the speaking largely of them, Because we have opened the most things in showing what the Lessons Are that christ Teaches men,
when he brings them into his School, to teach them this Art. I say there we have spoken of the speciall things that are most considerable for the helping of us to this grace of Contentment.
when he brings them into his School, to teach them this Art. I say there we have spoken of the special things that Are most considerable for the helping of us to this grace of Contentment.
Therefore now all that I shall further doe about this point, shall be the giving of some directions what course to take that we may come to attaine this grace of Contentment. The first Direction.
Therefore now all that I shall further do about this point, shall be the giving of Some directions what course to take that we may come to attain this grace of Contentment. The First Direction.
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And so there is nothing without us that can keep our hearts in a steady constant way but that that is within us, grace is within the soul and that will do it. The second Direction.
And so there is nothing without us that can keep our hearts in a steady constant Way but that that is within us, grace is within the soul and that will do it. The second Direction.
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Secondly, If you would get a contented life do not gripe too much of the world, do not take in more of the businesse of the world then God calls you to, be not greedy of taking in a great deale of the world,
Secondly, If you would get a contented life do not gripe too much of the world, do not take in more of the business of the world then God calls you to, be not greedy of taking in a great deal of the world,
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then whatever thou meetst withall thou mayest quiet thy heart with this, I know I am where God would have me, there's nothing in the world will quiet the heart so much as this;
then whatever thou meetest withal thou Mayest quiet thy heart with this, I know I am where God would have me, there's nothing in the world will quiet the heart so much as this;
when I meet with any cross I know I am where God would have me, in my place and calling, I am about the work that God hath set me, Oh this will quiet and content thee when thou meetest with trouble:
when I meet with any cross I know I am where God would have me, in my place and calling, I am about the work that God hath Set me, O this will quiet and content thee when thou meetest with trouble:
I am call'd to such a businesse, but I must mannage this work that I am call'd to by rule, I must walk by the word, order my selfe in this businesse according to Gods mind so far as I am able,
I am called to such a business, but I must manage this work that I am called to by Rule, I must walk by the word, order my self in this business according to God's mind so Far as I am able,
It was a speech of a Heathen (saith he) if thou wilt subject all things to thy selfe, do thou subject thy selfe to reason and by that thou wilt make all things to be under thee;
It was a speech of a Heathen (Says he) if thou wilt Subject all things to thy self, do thou Subject thy self to reason and by that thou wilt make all things to be under thee;
If there were an Arbitrary-government, then all those that would be willing to be vassals and slaves to the Prince, they can make all others vassals and slaves under them.
If there were an Arbitrary-government, then all those that would be willing to be vassals and slaves to the Prince, they can make all Others vassals and slaves under them.
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It is a mighty commendations of Gods service, be thou willing to be serviceable to God and God makes all things in the world to be thy servants, for so they are.
It is a mighty commendations of God's service, be thou willing to be serviceable to God and God makes all things in the world to be thy Servants, for so they Are.
You will say how are they my servants, I cannot command them? They are servants in this, that God doth order them all to work for thy good, there's nothing in the world but (faith God) it shall work for thy good,
You will say how Are they my Servants, I cannot command them? They Are Servants in this, that God does order them all to work for thy good, there's nothing in the world but (faith God) it shall work for thy good,
Now so long as we keep within our bounds we are under protection, but if once we break our bounds we must expect it should be with us as it is with the deer in the Parke;
Now so long as we keep within our bounds we Are under protection, but if once we break our bounds we must expect it should be with us as it is with the deer in the Park;
and therefore that is a fourth direction. Walk by rule. The Fifth Direction A fift rule is this, Exercise much faith, that is the way for contentednesse.
and Therefore that is a fourth direction. Walk by Rule. The Fifth Direction A fift Rule is this, Exercise much faith, that is the Way for contentedness.
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After thou hast done with all considerations that reason may suggest to thee, if thou findest that these do not do it, Oh then call for the grace of faith, a man may go very far with the use of reason alone to help him to contentment,
After thou hast done with all considerations that reason may suggest to thee, if thou Findest that these do not do it, O then call for the grace of faith, a man may go very Far with the use of reason alone to help him to contentment,
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It was a speech of the reverend Divine master Perkins that God made so instrumentall in his time, the life of faith (saith he) it is a true life indeed, the only life.
It was a speech of the reverend Divine master Perkins that God made so instrumental in his time, the life of faith (Says he) it is a true life indeed, the only life.
It was a speech of Socrates a Heathen, (saith he) since God is so carefull for you what need you be carefull for any thing your selves? It was a strange speech of a Heathen.
It was a speech of Socrates a Heathen, (Says he) since God is so careful for you what need you be careful for any thing your selves? It was a strange speech of a Heathen.
Oh Christian if thou hast any faith, in the time of extremity think thus, this is the time that God calls for the exercise of faith, what can'st thou do with thy faith if thou canst not quiet thy heart in discontent.
O Christian if thou hast any faith, in the time of extremity think thus, this is the time that God calls for the exercise of faith, what Canst thou do with thy faith if thou Canst not quiet thy heart in discontent.
It was the speech of one Theodosius that had bin a King, and afterwards was brought to such a low condition to get his living by being a School-master;
It was the speech of one Theodosius that had been a King, and afterwards was brought to such a low condition to get his living by being a Schoolmaster;
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one comes and askes him, what have you got by your Philosophy from Plato and others? what have I got (saith he) I have got this that though my condition be changed from so high a condition to low,
one comes and asks him, what have you god by your Philosophy from Plato and Others? what have I god (Says he) I have god this that though my condition be changed from so high a condition to low,
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So what doest thou get by being a Beleever, a Christian? what canst thou do by thy faith? I can do this, I can in all estates cast my care upon God, cast my burden upon God, I can cōmit my way to God in peace, faith can do this.
So what dost thou get by being a Believer, a Christian? what Canst thou do by thy faith? I can do this, I can in all estates cast my care upon God, cast my burden upon God, I can commit my Way to God in peace, faith can do this.
Therefore when reason can go no higher, let faith get upon the shoulders of reason and say, I see land though reason cannot see it, I see good that will come out of all this evill.
Therefore when reason can go no higher, let faith get upon the shoulders of reason and say, I see land though reason cannot see it, I see good that will come out of all this evil.
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Exercise faith in thy often resignation of thy selfe to God, in giving of thy selfe up to God and his waies, the more thou dost in a beleeving way surrender up thy selfe to God, the more quiet and peace wilt thou have; that's the sift thing. The sixth Direction.
Exercise faith in thy often resignation of thy self to God, in giving of thy self up to God and his ways, the more thou dost in a believing Way surrender up thy self to God, the more quiet and peace wilt thou have; that's the sift thing. The sixth Direction.
that is, be often in meditation of the things that are above, If we be risen with Christ (saith the Scriptures) let us seeke the things that are above, where Christ is that sits at the right hand of God.
that is, be often in meditation of the things that Are above, If we be risen with christ (Says the Scriptures) let us seek the things that Are above, where christ is that sits At the right hand of God.
many Christians that have an interest in the things of Heaven yet converse but very little with them, their meditations are not much upon heavenly things.
many Christians that have an Interest in the things of Heaven yet converse but very little with them, their meditations Are not much upon heavenly things.
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It is that that some give as the reason why Adam did not see his nakednesse, some think that he had so much converse with God and with things above Sence, that he did not so much mind or think of nakednesse what it was,
It is that that Some give as the reason why Adam did not see his nakedness, Some think that he had so much converse with God and with things above Sense, that he did not so much mind or think of nakedness what it was,
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but whether that were so or no I will not say, but this I say and am certain of, the reason why we are so troubled with our nakednesse, with any wants that we have, it's because we converse so little with God,
but whither that were so or not I will not say, but this I say and am certain of, the reason why we Are so troubled with our nakedness, with any Wants that we have, it's Because we converse so little with God,
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so I may compare the sinfull distemper of murmuring, and the temptations and evils that comes from thence to be like Snakes that crawl up and down below,
so I may compare the sinful distemper of murmuring, and the temptations and evils that comes from thence to be like Snakes that crawl up and down below,
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It is good for us to take hold very low and not think to pitch too high, do not sore too high in your thoughts beforehand, to think oh if I had this and this,
It is good for us to take hold very low and not think to pitch too high, do not soar too high in your thoughts beforehand, to think o if I had this and this,
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and imagine great matters to your selves, but be as good Jacob, you know he was a man that lived a very contented life in a mean condition, (saith he) Lord if I may but have cloaths to put on, and meat to eate;
and imagine great matters to your selves, but be as good Jacob, you know he was a man that lived a very contented life in a mean condition, (Says he) Lord if I may but have clothes to put on, and meat to eat;
but for your outward estate God would not have you aime at high things, Seekest thou great things (saith the Lord to Baruch) seek them not, you shall have your life for a prey.
but for your outward estate God would not have you aim At high things, Seekest thou great things (Says the Lord to baruch) seek them not, you shall have your life for a prey.
Labour to get your hearts mortified to the world, dead to the world, we must not content our selves that we have gotten some reasoning about the vanity of the Creature,
Labour to get your hearts mortified to the world, dead to the world, we must not content our selves that we have got Some reasoning about the vanity of the Creature,
and such kind of things as these are, but we must exercise Mortification, and be crucified to the world, saith Paul I die daily, we should die daily to the world, We are baptized into the death of Christ, that is to signifie that we have taken such a profession as to professe to be even as dead men to the world,
and such kind of things as these Are, but we must exercise Mortification, and be Crucified to the world, Says Paul I die daily, we should die daily to the world, We Are baptised into the death of christ, that is to signify that we have taken such a profession as to profess to be even as dead men to the world,
but one that hath a mortified heart and dead to the world, no afflictions or troubles will break the bones of such a one, that is, they will not be very grievous or painfull to such a one as is mortified to the world:
but one that hath a mortified heart and dead to the world, no afflictions or Troubles will break the bones of such a one, that is, they will not be very grievous or painful to such a one as is mortified to the world:
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as to use them as if one used them not, not to make account that our lives, our comforts, our happinesse doth consist in these things, they are things that are of another nature that our happinesse doth consist in,
as to use them as if one used them not, not to make account that our lives, our comforts, our happiness does consist in these things, they Are things that Are of Another nature that our happiness does consist in,
Let not men and women pore too much upon their Afflictions, that is, busie their thoughts too much to look down into their Afflictions, you shall have many people that all their thoughts are taken up about what their crosses and afflictions are, they are altogether thinking and speaking of them, it's just with them as with a child that hath a sore about him, his finger is alwaies upon the sore,
Let not men and women poor too much upon their Afflictions, that is, busy their thoughts too much to look down into their Afflictions, you shall have many people that all their thoughts Are taken up about what their Crosses and afflictions Are, they Are altogether thinking and speaking of them, it's just with them as with a child that hath a soar about him, his finger is always upon the soar,
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Oh no mervail though you live a discontented life, if your thoughts be alwaies poring upon such things, you should rather labour to have your thoughts upon those things that may comfort you:
O no marvel though you live a discontented life, if your thoughts be always poring upon such things, you should rather labour to have your thoughts upon those things that may Comfort you:
now Jacob, he thought with himself, if I should call this child Benoni, every time that I name him it will put me in minde of the death of my dear wife,
now Jacob, he Thought with himself, if I should call this child Benoni, every time that I name him it will put me in mind of the death of my dear wife,
but rather upon those things that may stir up our thankfulnesse to God for mercies ▪ It is the similitude of Basil, a learned man, (saith he) It is in this case as men and women that have fore eyes,
but rather upon those things that may stir up our thankfulness to God for Mercies ▪ It is the similitude of Basil, a learned man, (Says he) It is in this case as men and women that have before eyes,
now it is not fit for those to be alwaies looking upon the fire, or upon the beames of the Sun, no (saith he) one that hath fore eyes must get things that are sutable to him,
now it is not fit for those to be always looking upon the fire, or upon the beams of the Sun, no (Says he) one that hath before eyes must get things that Are suitable to him,
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So weak spirits it's the very same, a man or woman that hath a weak spirit, they must not be looking upon the fire of their afflictions, upon those things that deject, that cast them down,
So weak spirits it's the very same, a man or woman that hath a weak Spirit, they must not be looking upon the fire of their afflictions, upon those things that deject, that cast them down,
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but they are to be looking rather upon that that may be sutable for the healing and helping of them, they should be considering of those things rather then the other.
but they Are to be looking rather upon that that may be suitable for the healing and helping of them, they should be considering of those things rather then the other.
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It will be of very great use and benefit to you if you do lay it to hear•, not to be po•ing alwaies upon afflictions, but upon mercies. The Tenth Direction
It will be of very great use and benefit to you if you do lay it to hear•, not to be po•ing always upon afflictions, but upon Mercies. The Tenth Direction
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as thus, when an affliction doth befall you, there may be many good senses made of Gods works towards you, you should think thus it may be God intends only to try me by this, it may be God saw my heart to much set upon the Creature,
as thus, when an affliction does befall you, there may be many good Senses made of God's works towards you, you should think thus it may be God intends only to try me by this, it may be God saw my heart to much Set upon the Creature,
and so intends to shew me what there is in my heart, it may be that God saw that if my estate did continue I should fall into sinne, that the better my estate were the worse my soul would be, it may be God intended only to exercise some grace, it may be God intends to prepare me for some great work which he hath for me, thus you should reason.
and so intends to show me what there is in my heart, it may be that God saw that if my estate did continue I should fallen into sin, that the better my estate were the Worse my soul would be, it may be God intended only to exercise Some grace, it may be God intends to prepare me for Some great work which he hath for me, thus you should reason.
surely the Lord means by this to manifest his wrath and displeasure against me, and this is but a furtherance of further evils that he intends towards me:
surely the Lord means by this to manifest his wrath and displeasure against me, and this is but a furtherance of further evils that he intends towards me:
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This is the worst interpretation that possibly you can make of Gods waies, Oh why will you make these worst interpretations when there may be better? In 1 Cor. 13. 5. when the Scripture speaks of love (saith the text) Love thinketh no evill. Love is of that nature that if there may be ten interpretations made of a thing if nine of them be naught and one good, Love will take that which is good and leave the other nine;
This is the worst Interpretation that possibly you can make of God's ways, O why will you make these worst interpretations when there may be better? In 1 Cor. 13. 5. when the Scripture speaks of love (Says the text) Love Thinketh no evil. Love is of that nature that if there may be ten interpretations made of a thing if nine of them be nought and one good, Love will take that which is good and leave the other nine;
as you do of his towards you it would be very ill with you, God is pleased to manifest his love thus to us, to make the best interpretations of what we do,
as you do of his towards you it would be very ill with you, God is pleased to manifest his love thus to us, to make the best interpretations of what we do,
as thus, God is pleased to cal those perfect that have but any uprightnesse of heart in them, he accounteth them perfect, Be ye perfect as your heavenly Father is perfect;
as thus, God is pleased to call those perfect that have but any uprightness of heart in them, he accounteth them perfect, Be you perfect as your heavenly Father is perfect;
When we look into our owne hearts we can see nothing but uncleanesse, God he calls you his Saints, he calls the meanest Christian that hath the least grace under the greatest corruption his Saint;
When we look into our own hearts we can see nothing but uncleanness, God he calls you his Saints, he calls the Meanest Christian that hath the least grace under the greatest corruption his Saint;
You know the usuall title the holy-Ghost gives (in several of the Epistls) to those that had any grace, any uprightnesse, is, To the Saints in such a place, you see what an interpretation God puts upon them, they are Saints to him,
You know the usual title the Holy Ghost gives (in several of the Epistls) to those that had any grace, any uprightness, is, To the Saints in such a place, you see what an Interpretation God puts upon them, they Are Saints to him,
That somtimes I have made use of, which is a very observable place in Peter, concerning Sarah, Sarah had a speech to her husband in Genesis, 18. 12. she called her husband lord,
That sometimes I have made use of, which is a very observable place in Peter, Concerning Sarah, Sarah had a speech to her husband in Genesis, 18. 12. she called her husband lord,
Oh my brethren, (I would I could now speak only to such as are godly) retain good thoughts of God, take heed of judging God to be a hard master, make good interpretations of his waies,
O my brothers, (I would I could now speak only to such as Are godly) retain good thoughts of God, take heed of judging God to be a hard master, make good interpretations of his ways,
for the reason of our discontentment many times, is rather from the fancies of other men then from what we find we want our selves, we think poverty to be such a great evill,
for the reason of our discontentment many times, is rather from the fancies of other men then from what we find we want our selves, we think poverty to be such a great evil,
Ile give you an evident demonstration that almost all the discontent in the world is rather from the fancies of other then from the evill that is upon themselves.
I'll give you an evident demonstration that almost all the discontent in the world is rather from the fancies of other then from the evil that is upon themselves.
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As take a man that can get but his twelve pence a day, and you will say this were but a poor thing to maintain a family? but suppose there were no man in the world that had more then this,
As take a man that can get but his twelve pence a day, and you will say this were but a poor thing to maintain a family? but suppose there were no man in the world that had more then this,
yea that all other men but your selves had somewhat lesse wages then you, then you would think your condition pretty good, you should have no more then than you have now,
yea that all other men but your selves had somewhat less wages then you, then you would think your condition pretty good, you should have no more then than you have now,
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for my selfe I do not so apprehend it, were it not for the disgrace, disesteeme and slightings of other men, my condition would not be so bad to me as now it is, this is that that makes my condition afflictive. The Twelfth Direction.
for my self I do not so apprehend it, were it not for the disgrace, disesteem and slightings of other men, my condition would not be so bad to me as now it is, this is that that makes my condition afflictive. The Twelfth Direction.
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Be not inordinately taken up with the comforts of this world when you have them ▪ When you have them do not take too much content in them, that's a certaine rule that look how inordinate any man or woman is in sorrow when a comfort is taken from them,
Be not inordinately taken up with the comforts of this world when you have them ▪ When you have them do not take too much content in them, that's a certain Rule that look how inordinate any man or woman is in sorrow when a Comfort is taken from them,
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now though I never knew before how your heart was towards the child, yet when I see this, (though you be a meer stranger to me) I may without breach of charity conclude that your heart was immoderatly set upon your child or husband,
now though I never knew before how your heart was towards the child, yet when I see this, (though you be a mere stranger to me) I may without breach of charity conclude that your heart was immoderately Set upon your child or husband,
If you hear ill tydings about your estates, and your hearts are dejected immoderatly, and you are in a discontented way because of such and such a crosse, certainly your hearts were immoderatly set upon the world;
If you hear ill tidings about your estates, and your hearts Are dejected immoderately, and you Are in a discontented Way Because of such and such a cross, Certainly your hearts were immoderately Set upon the world;
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now therefore the way for you not to be immoderate in your sorrows for afflictions, it is not to be immoderate in your love and delights when you have prosperity.
now Therefore the Way for you not to be immoderate in your sorrows for afflictions, it is not to be immoderate in your love and delights when you have Prosperity.
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My brethren, to conclude all for this point, if I could tell you that I knew how to shew you a way never to be in want of any thing, I make no question but then we should have much flocking to such a Sermon,
My brothers, to conclude all for this point, if I could tell you that I knew how to show you a Way never to be in want of any thing, I make no question but then we should have much flocking to such a Sermon,
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truly can never be said to want much, Oh the word holds forth a way full of comfort and peace to the people of God even in this world, you may live happy lives in the mid'st of all the storms and tempests in the world, there is an Arke that you may come into,
truly can never be said to want much, O the word holds forth a Way full of Comfort and peace to the people of God even in this world, you may live happy lives in the midst of all the storms and tempests in the world, there is an Ark that you may come into,
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I have bin many Sermons about this lesson of Contentment, but I am afraid that you will be longer in learning of it then I have bin preaching of it, it is a harder thing to learn it then it is to preach or speak of it.
I have been many Sermons about this Lesson of Contentment, but I am afraid that you will be longer in learning of it then I have been preaching of it, it is a harder thing to Learn it then it is to preach or speak of it.
I remember I have read of one man reading of that place in the 39. Psalme, I will •ake heed that I offend not with my tongue ▪ (saith he) I have ••• these •8 years a learning this lesson and have not learned it throughly:
I Remember I have read of one man reading of that place in the 39. Psalm, I will •ake heed that I offend not with my tongue ▪ (Says he) I have ••• these •8 Years a learning this Lesson and have not learned it thoroughly:
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The truth is, there is many I am afraid that have bin professors nee• eight and thirty years have hardly learn'd this lesson, it were a good lesson for young professors to begin •• learn this betimes:
The truth is, there is many I am afraid that have been professors nee• eight and thirty Years have hardly learned this Lesson, it were a good Lesson for young professors to begin •• Learn this betimes:
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therefore those that make any profession of godlinesse one would think they should quickly learn this lesson, such a lesson that except learned, it makes all their Religion vaine:
Therefore those that make any profession of godliness one would think they should quickly Learn this Lesson, such a Lesson that except learned, it makes all their Religion vain:
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You would think it much if you had used the Sea twenty years, and yet to have attain'd to no skill in your art of navigation, you will say I have used the Sea 20. or 30. years and I hope I may know by this time what belongs to Sea;
You would think it much if you had used the Sea twenty Years, and yet to have attained to no skill in your art of navigation, you will say I have used the Sea 20. or 30. Years and I hope I may know by this time what belongs to Sea;
Oh that you would but say so in respect of the Art of Chistianity ▪ When there is any thing that's spoken concerning the duty of a Christian, Oh that Christians could but say I have bin a Christian thus long,
O that you would but say so in respect of the Art of Christianity ▪ When there is any thing that's spoken Concerning the duty of a Christian, O that Christians could but say I have been a Christian thus long,
and I hope I am not to seek in such a thing that is so necessary for a Christian, here is a necessary lesson for a Christian that Paul said, He had learned in all estates therewith to be content, Oh be not content with your selves till you have learned this lesson of Christian Contentation, gotten some better skill in it then heretofore.
and I hope I am not to seek in such a thing that is so necessary for a Christian, Here is a necessary Lesson for a Christian that Paul said, He had learned in all estates therewith to be content, O be not content with your selves till you have learned this Lesson of Christian Contentation, got Some better skill in it then heretofore.
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because the times are afflictive times, and there is now (more then ordinary) an uncertainty in all things in the world, in such times as these are, there is few that have such an abundance that they need to be much taught in that lesson. FINIS.
Because the times Are afflictive times, and there is now (more then ordinary) an uncertainty in all things in the world, in such times as these Are, there is few that have such an abundance that they need to be much taught in that Lesson. FINIS.
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