The Godly Mans Gain, AND THE Wicked Mans Woe; OR, Good News from Heaven for the Righteous. Isaiah 3.10,11. Say ye to the Righteous, that it shall be well with them, for they shall eat the fruit of their doings.
The Godly men Gain, AND THE Wicked men Woe; OR, Good News from Heaven for the Righteous. Isaiah 3.10,11. Say you to the Righteous, that it shall be well with them, for they shall eat the fruit of their doings.
THese words are the words of the Prophet Isaiah, unto rebellious Judah and Jerusalem; having shewed them in the former verses, the trouble and confusion which comes by sin;
THese words Are the words of the Prophet Isaiah, unto rebellious Judah and Jerusalem; having showed them in the former Verses, the trouble and confusion which comes by since;
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and shews their sin as Sodom, yet then is there good news from heaven for the righteous soul, here is glad tydings of peace and safety for him, It shall be well with him:
and shows their since as Sodom, yet then is there good news from heaven for the righteous soul, Here is glad tidings of peace and safety for him, It shall be well with him:
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though they may have sorrow for a season, yet joy cometh in ye morning; the swéet and gracious carriage of ye Lord Jesus Christ shall even ravish their souls.
though they may have sorrow for a season, yet joy comes in you morning; the sweet and gracious carriage of the Lord jesus christ shall even ravish their Souls.
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That this is so, That in the midst of misery, t•e Lord Jesus Christ hath bowels of mercy, see Heb. 13.5. Be content with such things as you have, for he hath said:
That this is so, That in the midst of misery, t•e Lord jesus christ hath bowels of mercy, see Hebrew 13.5. Be content with such things as you have, for he hath said:
I'le guide you by my Counsel, and afterward receive you into Glory, Psal. 138.3. In the day when I cryed thou answeredst me, and strengthenedst me with strength in my soul.
I'll guide you by my Counsel, and afterwards receive you into Glory, Psalm 138.3. In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul.
his swéet & gracious carriage to the Church, declares that they are the beloved of his soul, they are his Darlings, sée Cant. 4.8,11. Come with me from Lebanon (my Spouse) from Lebanon, &c. thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck,
his sweet & gracious carriage to the Church, declares that they Are the Beloved of his soul, they Are his Darlings, see Cant 4.8,11. Come with me from Lebanon (my Spouse) from Lebanon, etc. thou hast ravished my heart, my Sister, my Spouse, thou hast ravished my heart with one of thine eyes, with one chain of thy neck,
and the smell of thine Oyntments then all spices? And thus the Lord Iesus goes along, shewing forth his love in most excellent terms, to make the soul more enam•ured of him.
and the smell of thine Ointments then all spices? And thus the Lord Iesus Goes along, showing forth his love in most excellent terms, to make the soul more enam•ured of him.
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But now to shew you why it is so, or how it comes to pass that the Lord is so full of bowels of mercy towards the Righteous, I shall give a few Reasons for it.
But now to show you why it is so, or how it comes to pass that the Lord is so full of bowels of mercy towards the Righteous, I shall give a few Reasons for it.
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& cherish his own more affectionately then he doth others? if he see them wronged, doth not he right them? even so ye Lord Iesus Christ as a Father, is very pitiful & very loving, & affectionate towards his Children:
& cherish his own more affectionately then he does Others? if he see them wronged, does not he right them? even so you Lord Iesus christ as a Father, is very pitiful & very loving, & affectionate towards his Children:
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Oh how his spirit is grieved to sée his grieved, when his Children are molested, & despised it pierceth into his soul, and presently he is ready to deliver them;
O how his Spirit is grieved to see his grieved, when his Children Are molested, & despised it pierces into his soul, and presently he is ready to deliver them;
Let it be to exhort you who are Righteous in the sight of God, you to whom Iesus Christ hath bowels of mercy, to be continually lifting up Prayers and Praises with your whole heart and soul unto the Lord, who hath translated you out of darkness into his marvellous light,
Let it be to exhort you who Are Righteous in the sighed of God, you to whom Iesus christ hath bowels of mercy, to be continually lifting up Prayers and Praises with your Whole heart and soul unto the Lord, who hath translated you out of darkness into his marvellous Light,
Oh admire this goodness of God! & be not slothful, but be fervent in spirit, serving the Lord yt hath had such compassion on you, that hath washed your souls in his own blood, that hath purg'd your consciences from dead works:
O admire this Goodness of God! & be not slothful, but be fervent in Spirit, serving the Lord that hath had such compassion on you, that hath washed your Souls in his own blood, that hath purged your Consciences from dead works:
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2. Vse of comfort and consolation to poor dejected souls, who go mourning all the day long, here is good news for you converted sinners, you who have felt the misery under the burden of sin,
2. Use of Comfort and consolation to poor dejected Souls, who go mourning all the day long, Here is good news for you converted Sinners, you who have felt the misery under the burden of since,
and do believe what Christ hath done for your restauration and salvation, and have thankfully accepted of him as your onl• Saviour & Lord, on the terms that he is offered in the Gospel,
and do believe what christ hath done for your restauration and salvation, and have thankfully accepted of him as your onl• Saviour & Lord, on the terms that he is offered in the Gospel,
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learn to say with David, Why art thou cast down, O my soul? why art thou disquieted within me? hope thou in God, who will yet be the light of my countenance, and my God:
Learn to say with David, Why art thou cast down, Oh my soul? why art thou disquieted within me? hope thou in God, who will yet be the Light of my countenance, and my God:
Hold up your heads you have cause to rejoyce, O ye Saints & Servants of the most high God, you néed not fear what man can do unto you, it shall be well with you, you shall have joy,
Hold up your Heads you have cause to rejoice, Oh you Saints & Servants of the most high God, you need not Fear what man can do unto you, it shall be well with you, you shall have joy,
and something by way of perswasion, to perswade them to come into the Lord Iesus Christ, that they might not be the objects of his fury at the great day.
and something by Way of persuasion, to persuade them to come into the Lord Iesus christ, that they might not be the objects of his fury At the great day.
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Oh that who•oever reads this little Book, might fear and •remble, and that séeing his danger, he may •ndeavor to avoid those unquenchable flames •f the fury of Gods Wrath, Sée 2 Cor. 5.10,11. and tremble when you read it;
O that who•oever reads this little Book, might Fear and •remble, and that seeing his danger, he may •ndeavor to avoid those unquenchable flames •f the fury of God's Wrath, See 2 Cor. 5.10,11. and tremble when you read it;
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For •e must all appear at the Judgement seat of Christ, that every one may receive the things •one in his body, according to that he hath •one, good or bad.
For •e must all appear At the Judgement seat of christ, that every one may receive the things •one in his body, according to that he hath •one, good or bad.
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and what is that? Nothing but •ell & horror, nothing but the fury of Gods •rath, a sad sentence shall be passed on you, •hall make your hearts to tremble then, •hough you will not tremble now.
and what is that? Nothing but •ell & horror, nothing but the fury of God's •rath, a sad sentence shall be passed on you, •hall make your hearts to tremble then, •hough you will not tremble now.
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2. Let us enquire wherein this horror con• … sts, that is, first in the sentence of condem•ation it self, which expresseth the misery •hey are judged to.
2. Let us inquire wherein this horror con• … sts, that is, First in the sentence of condem•ation it self, which Expresses the misery •hey Are judged to.
Depar• from what? from the presence of the Iudg• from all future hopes of salvation for •ve• from all possibility of over being saved, an• living in the joyful inheritance of the Righ•eous. And then consider:
Depar• from what? from the presence of the Iudg• from all future hope's of salvation for •ve• from all possibility of over being saved, an• living in the joyful inheritance of the Righ•eous. And then Consider:
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in vain no• to repent, & wish •ō had not slighted your salvation, or sold it for a little pleasūe for ye fle• it will be then in vain to cry, Lord open to us Oh spare us! O pity us!
in vain no• to Repent, & wish •on had not slighted your salvation, or sold it for a little pleasune for you fle• it will be then in vain to cry, Lord open to us O spare us! O pity us!
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considering the company you shall have, none but tormenting devils; this will aggravate your misery: & the time it shall endure, not a year •r ten, or a hundred years, but for ever:
considering the company you shall have, none but tormenting Devils; this will aggravate your misery: & the time it shall endure, not a year •r ten, or a hundred Years, but for ever:
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yt readest or hearest these lines, I beséech thée in compassion to thy •oul, consider how fearful the case of ye man will be, that is newly doomed to the everlasting fire,
that Readest or Hearst these lines, I beseech thee in compassion to thy •oul, Consider how fearful the case of you man will be, that is newly doomed to the everlasting fire,
shouldst thou besée• … him by all the mercifulness of his nature, 〈 ◊ 〉 all his sufferings & bloody death, by all ye merciful promises of ye Gospel, it would be all 〈 ◊ 〉 vain:
Shouldst thou besée• … him by all the mercifulness of his nature, 〈 ◊ 〉 all his sufferings & bloody death, by all you merciful promises of you Gospel, it would be all 〈 ◊ 〉 vain:
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nay, shouldst thou but beg for one day reprieve, or stay one hour before thou we• cast into those flames, it would not be hear• how earnestly did Dives beg of Abraham, t• one drop of Water to cool his Tongue? b•cause he was tormented in ye flames;
nay, Shouldst thou but beg for one day reprieve, or stay one hour before thou we• cast into those flames, it would not be hear• how earnestly did Dives beg of Abraham, t• one drop of Water to cool his Tongue? b•cause he was tormented in you flames;
Ah! beloved friends, what a case is then the poor desperate sinner left in? how can you yt read or hear, once think without trembling, of the condition that such forlorn wretches will be in,
Ah! Beloved Friends, what a case is then the poor desperate sinner left in? how can you that read or hear, once think without trembling, of the condition that such forlorn wretches will be in,
and sup with him and he with me, but for the time to come hereafter, hear what ye Lord saith, Prov 1.24.25 26. Because I have called and you refused, I have stretched out my hand,
and sup with him and he with me, but for the time to come hereafter, hear what you Lord Says, Curae 1.24.25 26. Because I have called and you refused, I have stretched out my hand,
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I will laugh when your fear cometh, when your fear cometh as desolation, and your destruction as a whirlwind, when distress and anguish cometh upon them:
I will laugh when your Fear comes, when your Fear comes as desolation, and your destruction as a whirlwind, when distress and anguish comes upon them:
that your Consciences would be awakened by a serious apprehension of the deadly torments, and smoaking flames, that shall certainly one day seize upon your body,
that your Consciences would be awakened by a serious apprehension of the deadly torments, and smoking flames, that shall Certainly one day seize upon your body,
& self-preservation? Oh that I could perswade you by the tender mercies of God, by that precious Blood of the Imaculate Lamb of God, to awake presently,
& self-preservation? O that I could persuade you by the tender Mercies of God, by that precious Blood of the Immaculate Lamb of God, to awake presently,
let the sudden approach of death & judgment, continually move you, and the terrible apprehensions of the falling into those furious flames prapared for the wicked, rouse up your sléepy souls from sin and security How do you think to escape at the last day, you that never once trembled at the thoughts of that great day:
let the sudden approach of death & judgement, continually move you, and the terrible apprehensions of the falling into those furious flames prapared for the wicked, rouse up your sleepy Souls from since and security How do you think to escape At the last day, you that never once trembled At the thoughts of that great day:
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and there shall be brought to answer for thy déeds done in the flesh, whether good or evil, what then wilt thou be able to say before ye great God? then it will be too late to say;
and there shall be brought to answer for thy Deeds done in the Flesh, whither good or evil, what then wilt thou be able to say before you great God? then it will be too late to say;
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and sad complaints of those damned souls? and then beholding the swéet Harmony that is among the glorified Saints, their continual blessedness shall more amaze thée;
and sad complaints of those damned Souls? and then beholding the sweet Harmony that is among the glorified Saints, their continual blessedness shall more amaze thee;
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But alas thou hadst thy good things in this life, therefore nothing but wrath and curse is thy portion, this will be thy condition unless thou in time consider,
But alas thou Hadst thy good things in this life, Therefore nothing but wrath and curse is thy portion, this will be thy condition unless thou in time Consider,
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they that have done good, to the Resurrection of life, and they that have done evil, to the Resurrection of damnation. Heb. 9.27. It is appointed to all men once to die, and after death to Judgement.
they that have done good, to the Resurrection of life, and they that have done evil, to the Resurrection of damnation. Hebrew 9.27. It is appointed to all men once to die, and After death to Judgement.
Sée the case of the unprepared soul, at the great day, Mat. 25. Cast the unprofitable Servant into utter darkness, there shall be weeping and gnashing of Teeth.
See the case of the unprepared soul, At the great day, Mathew 25. Cast the unprofitable Servant into utter darkness, there shall be weeping and gnashing of Teeth.
But those mine enemies, who will not have me to reign over them, bring them hither and slay them before me, Mat. 22.12,13. Friend, how camest thou hither, not having a wedding Garment? and he was speechless:
But those mine enemies, who will not have me to Reign over them, bring them hither and slay them before me, Mathew 22.12,13. Friend, how camest thou hither, not having a wedding Garment? and he was speechless:
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so carnal, and so dead to the •hings of God, were you fully convinced that •ou must answer for all, were God in all your •houghts, the devil would be under foot:
so carnal, and so dead to the •hings of God, were you Fully convinced that •ou must answer for all, were God in all your •houghts, the Devil would be under foot:
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get into communion with the Saints, •ke heed you be not excluded by your unwor•y walking, left you be cast out of ye presence 〈 ◊ 〉 Christ & his Saints for ever.
get into communion with the Saints, •ke heed you be not excluded by your unwor•y walking, left you be cast out of the presence 〈 ◊ 〉 christ & his Saints for ever.
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& obey not the Gospel 〈 ◊ 〉 our Lord Iesus Christ, you who have resisted his will, shall be punished with everlasting destruction, from the presence of ye Lor• … when the day of the Marriage of the La• … comes,
& obey not the Gospel 〈 ◊ 〉 our Lord Iesus christ, you who have resisted his will, shall be punished with everlasting destruction, from the presence of you Lor• … when the day of the Marriage of the La• … comes,
Woe to you wicked, you sh• … receive the fruit of your doings, yt you may 〈 ◊ 〉 time prepare for judgment, yt when ye time• … your departure is at hand, you may be abl• … look back on the good fight you have foght• … ye course you have finished,
Woe to you wicked, you sh• … receive the fruit of your doings, that you may 〈 ◊ 〉 time prepare for judgement, that when you time• … your departure is At hand, you may be abl• … look back on the good fight you have foght• … the course you have finished,
& ye faith you ha• … kept, & may confidently conclude, ye hen• … forth there is laid up a crown for you of rig• … eousness, which ye Lord Iesus Christ ye Iu• … shall give you at ye last day,
& you faith you ha• … kept, & may confidently conclude, you hen• … forth there is laid up a crown for you of rig• … eousness, which you Lord Iesus christ the Iu• … shall give you At the last day,
the Arrows of the Lord, whic• the Apostle had shot secretly into thei• souls, came home to their hearts an• consciences, that they could bear no lo•ger,
the Arrows of the Lord, whic• the Apostle had shot secretly into thei• Souls, Come home to their hearts an• Consciences, that they could bear no lo•ger,
Well then, Is this a work of Grace? •s this contrition and sorrow for Sin? 〈 ◊ 〉 beginning of repentance? then it must •eeds be of great necessity to salvation:
Well then, Is this a work of Grace? •s this contrition and sorrow for since? 〈 ◊ 〉 beginning of Repentance? then it must •eeds be of great necessity to salvation:
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1. Look over your life past, and labour •o see the mercy, goodness, and patience of God, that hath been abused and despised by that unkind dealing of yours:
1. Look over your life past, and labour •o see the mercy, Goodness, and patience of God, that hath been abused and despised by that unkind dealing of yours:
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were you ever in want, who supplied you? were you ever in weakness, who strengthened you? in sickness, who cured you? in miseries, who succoured you? in poverty, who relieved you? was it not the Lord? and how can you forget him, who forgot not you in you• low estate? will you reward the Lord thus? what shall I say of you? Hear, oh Heavens, and hearken oh Earth;
were you ever in want, who supplied you? were you ever in weakness, who strengthened you? in sickness, who cured you? in misery's, who succored you? in poverty, who relieved you? was it not the Lord? and how can you forget him, who forgotten not you in you• low estate? will you reward the Lord thus? what shall I say of you? Hear, o Heavens, and harken o Earth;
the Oxe knoweth his owner, and the As• his Masters Crib, and will not you acknowledge Gods kindness and goodness to you? Look into your Houses, go to your Tables,
the Ox Knoweth his owner, and the As• his Masters Crib, and will not you acknowledge God's kindness and Goodness to you? Look into your Houses, go to your Tables,
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2. If the mercy, goodness, and patience of God, will not move or melt you• Consider it, (God is just too) if mercy cannot prevail, you shall have justice enough.
2. If the mercy, Goodness, and patience of God, will not move or melt you• Consider it, (God is just too) if mercy cannot prevail, you shall have Justice enough.
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and certainly a serious Meditation here, must needs provoke an unfeigned Contrition. 3. Meditate on the cost and the punishment of sin: consider, O stubborn sinner!
and Certainly a serious Meditation Here, must needs provoke an unfeigned Contrition. 3. Meditate on the cost and the punishment of since: Consider, Oh stubborn sinner!
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what will sin cost you? Namely, those endless torments that cannot be conceiv'd: hath not the God of Heaven and Earth, with all his attributes, passed before you;
what will since cost you? Namely, those endless torments that cannot be conceived: hath not the God of Heaven and Earth, with all his attributes, passed before you;
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hath not all these come to your hearts, and whispered in your ear, and said, bounty hath kept you, patience hath born with you, long-suffering hath endured you, mercy hath relieved you, the goodness of God hath been great unto you:
hath not all these come to your hearts, and whispered in your ear, and said, bounty hath kept you, patience hath born with you, long-suffering hath endured you, mercy hath relieved you, the Goodness of God hath been great unto you:
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What is it else, but to have the heart pierced with the terrors of the Lord, by a sound, saving sorrow for sin? Plow up the corruptions, which are the Thorns and Thistles in your hearts,
What is it Else, but to have the heart pierced with the terrors of the Lord, by a found, Saving sorrow for since? Blow up the corruptions, which Are the Thorns and Thistles in your hearts,
the heart must be broken all to pieces, even to powder, and must be content to be weaned from all sin, which is the way to be fitted for Jesus Christ.
the heart must be broken all to Pieces, even to powder, and must be content to be weaned from all since, which is the Way to be fitted for jesus christ.
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until he find himself wearied with them, and as gall and worm-wood to him, and now this weariedness and burthen of Sin, must needs cause in the soul, a sound sorrow for it,
until he find himself wearied with them, and as Gall and wormwood to him, and now this weariedness and burden of since, must needs cause in the soul, a found sorrow for it,
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but now when the Lord comes to lay a heavy weight upon this man's shoulder, those Sins which were so sweet before, he finds them now as bitter as gall and worm-wood,
but now when the Lord comes to lay a heavy weight upon this Man's shoulder, those Sins which were so sweet before, he finds them now as bitter as Gall and wormwood,
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Oh! is Sin such a deadly killing evil, as it will certainly destroy body and soul in Hell? and is there no entring into Heaven with the guilt of these upon my soul? Good Lord, do what thou wilt with me, only take my soul and save me,
Oh! is since such a deadly killing evil, as it will Certainly destroy body and soul in Hell? and is there not entering into Heaven with the guilt of these upon my soul? Good Lord, do what thou wilt with me, only take my soul and save me,
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hath the Lord commanded mercy to be shown to the unreasonable creatures, that is wearied with the weight he carries? hath the Lord care of Oxen? and oh!
hath the Lord commanded mercy to be shown to the unreasonable creatures, that is wearied with the weight he carries? hath the Lord care of Oxen? and o!
and pray for them, and speak in the behalf of distressed souls? See what Job saith, Chap. 19. v. 21,22,23. Oh (saith he) that my sorrows were all weighed, they would prove heavier than the sands.
and pray for them, and speak in the behalf of distressed Souls? See what Job Says, Chap. 19. v. 21,22,23. O (Says he) that my sorrows were all weighed, they would prove Heavier than the sands.
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and would not you lend him a hand, nor mouth neither, to help him? can you endure to see them pricked to the heart? roaring and staring under the heavy yoke and burthen of their Sins crying out, What shall we do to be saved? Oh what shall we do to escape Hell and damnation,
and would not you lend him a hand, nor Mouth neither, to help him? can you endure to see them pricked to the heart? roaring and staring under the heavy yoke and burden of their Sins crying out, What shall we do to be saved? O what shall we do to escape Hell and damnation,
and wish the death and destruction of them? How few cry out, Men and Brethren, what shall we do to be saved? but on the contrary (and Oh that it were soundly lamented for,
and wish the death and destruction of them? How few cry out, Men and Brothers, what shall we do to be saved? but on the contrary (and O that it were soundly lamented for,
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I speak to impudent and incorrigible sinners: 2 Thes. 2.12. That all they might be damned, which believe not the truth, but had pleasure in unrighteousness.
I speak to impudent and incorrigible Sinners: 2 Thebes 2.12. That all they might be damned, which believe not the truth, but had pleasure in unrighteousness.
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and there shalt thou lie and weep and gnash thy teeth for ever, then thou shalt lie blaspheming, with Gods wrath like a pile of fire upon thy soul, burning with floods and Seas of tears, which thou mayest shed, shall never quench it:
and there shalt thou lie and weep and gnash thy teeth for ever, then thou shalt lie blaspheming, with God's wrath like a pile of fire upon thy soul, burning with floods and Seas of tears, which thou Mayest shed, shall never quench it:
flie from it, Oh souls before you feel it, bewail your selves, be sorry, grieve and mourn, humble your selves in the sight of the Lord, be pricked to the heart:
fly from it, O Souls before you feel it, bewail your selves, be sorry, grieve and mourn, humble your selves in the sighed of the Lord, be pricked to the heart:
3. Ʋse, Is of exhortation, to exhort and beseech poor sinners that are under the command of the Prince of the power of the Air, who are strangers to God, aliens to the Covenant of promise, who have lived all this while without God in the world, to come in hither;
3. Ʋse, Is of exhortation, to exhort and beseech poor Sinners that Are under the command of the Prince of the power of the Air, who Are Strangers to God, aliens to the Covenant of promise, who have lived all this while without God in the world, to come in hither;
when the Lord comes to wipe away all tears from your eyes: hear what our blessed Saviour saith, Mat. 5.4. Blessed are they that mourn, for they shall be comforted.
when the Lord comes to wipe away all tears from your eyes: hear what our blessed Saviour Says, Mathew 5.4. Blessed Are they that mourn, for they shall be comforted.
Oh therefor• when God begins to work, follow the blow, and say with the Prophet David, in the 3. Psalm, and the 2. verse, Our eyes are upon thee, till thou have mercy on us;
O therefor• when God begins to work, follow the blow, and say with the Prophet David, in the 3. Psalm, and the 2. verse, Our eyes Are upon thee, till thou have mercy on us;
He that would be a true convert, must both confess and grieve for Sin, as the Prophet Ezekiel saith, they shall remember their waies that were not good, and shall be ashamed.
He that would be a true convert, must both confess and grieve for since, as the Prophet Ezekielem Says, they shall Remember their ways that were not good, and shall be ashamed.
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Oh souls, these are not trivial things I press you to, the Lord make you serious in your sorrow for Sin, that it be such godly sorrow as worketh life and peace.
O Souls, these Are not trivial things I press you to, the Lord make you serious in your sorrow for since, that it be such godly sorrow as works life and peace.
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•s it safe to contend with God? can bry•rs and thorns contend with God in battel? Is it safe to fall into the hand of the living God, with the guilt of all your Sins upon you?
•s it safe to contend with God? can bry•rs and thorns contend with God in battle? Is it safe to fallen into the hand of the living God, with the guilt of all your Sins upon you?
and this way I have treated upon, viz. Godly sorrow, and heart-breaking for Sin, is that which the Saints and Servants of God, have found in their journey to heaven and Glory.
and this Way I have treated upon, viz. Godly sorrow, and Heartbreaking for since, is that which the Saints and Servants of God, have found in their journey to heaven and Glory.
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THE Swearer and the Drunkard, Two Brethren in Iniquity, Arraigned at the Bar. COnsidering the numberless number of those, who, calling themselves Protestants, discredit the Proteststant Religion;
THE Swearer and the Drunkard, Two Brothers in Iniquity, Arraigned At the Bar. COnsidering the numberless number of those, who, calling themselves Protestants, discredit the Proteststant Religion;
who desire not the reputation of Honesty, but of Goodfellowship: who, instead of quenching their thirst, drown their senses, and had rather leave their Wits, then their Wine behind them:
who desire not the reputation of Honesty, but of Good fellowship: who, instead of quenching their thirst, drown their Senses, and had rather leave their Wits, then their Wine behind them:
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and more often name him in their Oaths and Curses, then in their Prayers: who think their wickedness is unséen, because it is unpunished, and therefore live like beasts,
and more often name him in their Oaths and Curses, then in their Prayers: who think their wickedness is unseen, Because it is unpunished, and Therefore live like beasts,
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Considering, I say, the swarms, legions, and millions of these persons, and fore-seeing the sad effects which will unavoidably ensue such wicked courses,
Considering, I say, the swarms, legions, and millions of these Persons, and Foreseeing the sad effects which will avoidable ensue such wicked courses,
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And first to speak of Drunkenness, which is, as I may say, the Queen of sins, the root of all evil, the rot of all good, a sin which turns a man wholly into sin, that it were far better, to be a Toad,
And First to speak of drunkenness, which is, as I may say, the Queen of Sins, the root of all evil, the rot of all good, a since which turns a man wholly into since, that it were Far better, to be a Toad,
These Sons of Belial are for the belly, for to drink God out of their hearts, health out of their bodies, wit out of their heads, strength out of their joynts, all their money out of their pockets, wife and children out of doors, the land out of quiet, plenty out of the Nation, is all their practice:
These Sons of Belial Are for the belly, for to drink God out of their hearts, health out of their bodies, wit out of their Heads, strength out of their Joints, all their money out of their pockets, wife and children out of doors, the land out of quiet, plenty out of the nation, is all their practice:
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And as drunkards have lost the prerogative of their Creation, being changed with Nebuchadnez•r, Dan. 4.16. from Men into Beasts, so they turn the Sanctuary of Life, into the Shamble of Death:
And as drunkards have lost the prerogative of their Creation, being changed with Nebuchadnez•r, Dan. 4.16. from Men into Beasts, so they turn the Sanctuary of Life, into the Shamble of Death:
and works in them his pleasure, 2 Tim. 2.26. Eph. 2.2. He enters into them, and puts into their hearts what he will have them to do, John 13.2. Acts 5.3. He opens their mouths, and speaks in, and by them, Gen 1.3,4. He being their Father, their King, and their God, Gen. 3.15. John 12.31. 2 Cor. 4.4.
and works in them his pleasure, 2 Tim. 2.26. Ephesians 2.2. He enters into them, and puts into their hearts what he will have them to do, John 13.2. Acts 5.3. He Opens their mouths, and speaks in, and by them, Gen 1.3,4. He being their Father, their King, and their God, Gen. 3.15. John 12.31. 2 Cor. 4.4.
then to such a Lord or Lady, their Master, their Captain, Comander, &c. And never cease till their Brains, their Wits, their Tongues, their Eyes, their Féet, their Sences,
then to such a Lord or Lady, their Master, their Captain, Commander, etc. And never cease till their Brains, their Wits, their Tongues, their Eyes, their Feet, their Senses,
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for they draw vengeance upon thousands, by seducing some, and giving ill examples to others: so that one Drunkard makes a multitude, being like the Bramble, Jude 9.15. which first set it self on fire, and then fired all the wood;
for they draw vengeance upon thousands, by seducing Some, and giving ill Examples to Others: so that one Drunkard makes a multitude, being like the Bramble, U^de 9.15. which First Set it self on fire, and then fired all the wood;
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but little do they think how they advance their own damnation, when the blood of so many Souls as they have drawn away, will be required at their hands;
but little do they think how they advance their own damnation, when the blood of so many Souls as they have drawn away, will be required At their hands;
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Now it were endless to repeat the vain babling, scurrilous jesting, wicked talking, impious sweating and cursing of the drunken crew when they are got together in a Tipling house, where they sit all day in troops, doing that in earnest, which we have seen boys do in sport, stand on their heads,
Now it were endless to repeat the vain babbling, scurrilous jesting, wicked talking, impious sweating and cursing of the drunken crew when they Are god together in a Tippling house, where they fit all day in troops, doing that in earnest, which we have seen boys do in sport, stand on their Heads,
yea, did any sober man but hear, and sée, and smell, and know what is done in these Taverns and Ale-houses, you would wonder that the earth could bear the houses,
yea, did any Sobrium man but hear, and see, and smell, and know what is done in these Taverns and Alehouses, you would wonder that the earth could bear the houses,
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The Land doth every where abound with these Caterpillars, so that in Country and City thousands may be found, who do in shear drink, spend all the cloaths on their beds and backs, they drink the very blood of their Wives and Children, who are néer famished, to satisfie the Drunkards throat or gut, wherein they are worse then Infidels or Canibals, 1 Tim. 5.8. Much more might be spoken against the wicked and abominable practises of Drunkards, for the Drunkard is like some putrid Grave, the deeper you dig, the fuller you shall find him, both of stench and horrour;
The Land does every where abound with these Caterpillars, so that in Country and city thousands may be found, who do in shear drink, spend all the clothes on their Beds and backs, they drink the very blood of their Wives and Children, who Are near famished, to satisfy the Drunkards throat or gut, wherein they Are Worse then Infidels or Cannibals, 1 Tim. 5.8. Much more might be spoken against the wicked and abominable practises of Drunkards, for the Drunkard is like Some putrid Grave, the Deeper you dig, the fuller you shall find him, both of stench and horror;
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Thus I have unmasked their faces, that they may appear odious to themselves and others: and I have declaimed against Drunkenness, that men may become sober;
Thus I have unmasked their faces, that they may appear odious to themselves and Others: and I have declaimed against drunkenness, that men may become Sobrium;
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For indeed Swearing is a sin that hath so much over-spread the whole Nation, that it is almost grown as customary a thing, both to young and old, to swear, as to speak;
For indeed Swearing is a since that hath so much overspread the Whole nation, that it is almost grown as customary a thing, both to young and old, to swear, as to speak;
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or if they were sure to have their tongues cut out, which is too light a punishment for this Sin, damnation being the due penalty thereof as the Apostle sets it down, James 5.12. they both could, and would leave it.
or if they were sure to have their tongues Cut out, which is too Light a punishment for this since, damnation being the due penalty thereof as the Apostle sets it down, James 5.12. they both could, and would leave it.
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For whereas other Sins have their several baits to allure us, some the bait of profit, some of honour, some of pleasure, this sin is destitute of them all,
For whereas other Sins have their several baits to allure us, Some the bait of profit, Some of honour, Some of pleasure, this since is destitute of them all,
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I am sure the Psalmist hath a terrible word for all such, if they would take notice of it, Psal. 25.3. Let them be confounded that transgress without a cause.
I am sure the Psalmist hath a terrible word for all such, if they would take notice of it, Psalm 25.3. Let them be confounded that transgress without a cause.
But fares with common Swearers, as with desperate persons, desperately diseased, whose exer•ments, and filth comes from them at unawares for as by much labour ye hand is so hardned th• it hath no sence of labour;
But fares with Common Swearers, as with desperate Persons, desperately diseased, whose exer•ments, and filth comes from them At unawares for as by much labour you hand is so hardened th• it hath no sense of labour;
and Conscience, that the Swearer sweareth unwillingly, and having sworn, hath no remembrance of his oath, much less repentance for his Sin But some who are a little civilized, will think to excuse themselves by aledging, that if the• did swear, it was but faith and troth, by o• … Lady, by this light,
and Conscience, that the Swearer Sweareth unwillingly, and having sworn, hath no remembrance of his oath, much less Repentance for his since But Some who Are a little civilized, will think to excuse themselves by alleging, that if the• did swear, it was but faith and troth, by o• … Lady, by this Light,
or skill in Scripture, well know that God expresly forbids it, and that upon pain of Damnation, Jam. 12.5. and that Christ commands us not to swear at all, in our ordinary Communication, saying:
or skill in Scripture, well know that God expressly forbids it, and that upon pain of Damnation, Jam. 12.5. and that christ commands us not to swear At all, in our ordinary Communication, saying:
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Will you believe the Prophet Amos, who speaking of them that swore by the Sin of Samaria, saith that they shall fall and never rise again, Amos 8.14. A terible place to vain swearers:
Will you believe the Prophet Amos, who speaking of them that swore by the since of Samaria, Says that they shall fallen and never rise again, Amos 8.14. A terrible place to vain swearers:
but Ruffians, and sons of Belial, such as have shaken out of their hearts the fear of God, the shame of men, the love of heaven, the dread of Hell not once caring what is thought or spoken of them here,
but Ruffians, and Sons of Belial, such as have shaken out of their hearts the Fear of God, the shame of men, the love of heaven, the dread of Hell not once caring what is Thought or spoken of them Here,
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roaring and drinking is the horse-way to hell, whoring and cheating the foot-way, but swearing and cursing follows Korah, Dathan, and Abiram: and certainly if the infernal Tophet be not for these men, it can challenge no Guests:
roaring and drinking is the horseway to hell, whoring and cheating the footway, but swearing and cursing follows Korah, Dathan, and Abiram: and Certainly if the infernal Tophet be not for these men, it can challenge no Guests:
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But let them, then the best of them that use to curse (for I pass over them that call for a curse upon themselves, saying, God damn me, confound me, the devil take me, and the like:
But let them, then the best of them that use to curse (for I pass over them that call for a curse upon themselves, saying, God damn me, confound me, the Devil take me, and the like:
But thy curses shall be sure to rebound back into thine own breast, Psal. 7.14,15,16. Prov. 14.30. Cursing mouths are like ill-made Pieces, which while men discharge at others, recoyl in splinters on their own faces:
But thy curses shall be sure to rebound back into thine own breast, Psalm 7.14,15,16. Curae 14.30. Cursing mouths Are like ill-made Pieces, which while men discharge At Others, recoil in splinters on their own faces:
Depare from me ye cursed, into everlasting fire prepared for the devil and his Angels, Mat. 24.41. where they shall do nothing but curse for evermore.
depart from me you cursed, into everlasting fire prepared for the Devil and his Angels, Mathew 24.41. where they shall do nothing but curse for evermore.
For Consider, whence do these Monsters of the earth, these hellish Miscreants, these bodily and visible Devils learn this their damnable Cursing and Swearing? are not their tongues fired and edged from Hell? as St. James hath it, Jam. 3.6.
For Consider, whence do these Monsters of the earth, these hellish Miscreants, these bodily and visible Devils Learn this their damnable Cursing and Swearing? Are not their tongues fired and edged from Hell? as Saint James hath it, Jam. 3.6.
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and sets them in his highest form, Psal. 1.1. and well they deserve it, with whom the language of Hell is so familiar, that Blasphemy is become their Mother-tongue.
and sets them in his highest from, Psalm 1.1. and well they deserve it, with whom the language of Hell is so familiar, that Blasphemy is become their mother-tongue.
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and come down from Heaven in all haste, and become their Officer, to revenge their quarrel, and serve their malicious hu•our: Oh monstrous Impiety! Oh shameful Impudence!
and come down from Heaven in all haste, and become their Officer, to revenge their quarrel, and serve their malicious hu•our: O monstrous Impiety! O shameful Impudence!
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yea, doth not this kéep them off from embracing the Christian Religion, and cause them to protest against their own conversion, which makes me wonder that Swearers, Drunkards,
yea, does not this keep them off from embracing the Christian Religion, and cause them to protest against their own conversion, which makes me wonder that Swearers, Drunkards,
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as by the Apostles order they ought, Rom. 16.17. Eph. 5.5,7. 1 Tim. 1.20. That they are not to us, as Leapers were among the Jews, or as men full of Plaguesores are amongst us.
as by the Apostles order they ought, Rom. 16.17. Ephesians 5.5,7. 1 Tim. 1.20. That they Are not to us, as Leapers were among the jews, or as men full of Plaguesores Are among us.
O that every prophane swearer, who tears Heaven with their blasphemies, and bandy the dreadful name of God in their impure and poluted mouths, would take warning hereby,
O that every profane swearer, who tears Heaven with their Blasphemies, and bandy the dreadful name of God in their impure and polluted mouths, would take warning hereby,
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who for sin cast the Angels out of Heaven, Adam out of Paradice, drowned the old World, rained down fire and brimstone upon Sodom, commanded the earth to open her mouth and swallowed down quick Korah and his company:
who for since cast the Angels out of Heaven, Adam out of Paradise, drowned the old World, reigned down fire and brimstone upon Sodom, commanded the earth to open her Mouth and swallowed down quick Korah and his company:
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he who smote Egypt with so many plagues, overthrew Pharaoh and his Host in the red-sea, destroyed great and mighty Kings, giving their Land for an inheritance to his people:
he who smote Egypt with so many plagues, overthrew Pharaoh and his Host in the Red Sea, destroyed great and mighty Kings, giving their Land for an inheritance to his people:
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AMongst those many Lets and Impediments whereby the generallity of Men and Women in the world are hindred from a serious applying of themselves to seek after life and happiness, I find this one thing to lie as a stumbling-block in the way of a great many:
among those many Lets and Impediments whereby the generality of Men and Women in the world Are hindered from a serious applying of themselves to seek After life and happiness, I find this one thing to lie as a stumbling-block in the Way of a great many:
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That is to say, The Diversities, which by frequent controversies and disputings are so resolutely maintained by men professing godliness, who are of different perswations.
That is to say, The Diversities, which by frequent controversies and disputings Are so resolutely maintained by men professing godliness, who Are of different persuasions.
a fourth sort say, the Baptists way is most agreeable to the word of God, a fifth sort say, the Quakers, are the only People to whom the will of God is known.
a fourth sort say, the Baptists Way is most agreeable to the word of God, a fifth sort say, the Quakers, Are the only People to whom the will of God is known.
following the desires of their own hearts, and never so much as seek after the knowledge of God, whereby they might come unto his fear, and be happy for ever.
following the Desires of their own hearts, and never so much as seek After the knowledge of God, whereby they might come unto his Fear, and be happy for ever.
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but such consequences will end in desperate and dangerous conclusions For although it were greatly to be wished and desired, that all those that fear the Lord were of one heart, and of one minde, yet fince the Lord in Wisdom is pleased to suffer his people to be some of one minde,
but such consequences will end in desperate and dangerous conclusions For although it were greatly to be wished and desired, that all those that Fear the Lord were of one heart, and of one mind, yet fince the Lord in Wisdom is pleased to suffer his people to be Some of one mind,
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But seeing I say, God is pleased to permit such as truly fear him, to be of different perswasions concerning things less considerable, this should in no wise discourage us from seeking,
But seeing I say, God is pleased to permit such as truly Fear him, to be of different persuasions Concerning things less considerable, this should in no wise discourage us from seeking,
Now to encourage us farther in the performance of this so necessary and profitable a duty the Lord hath been pleased so far to condiscend to our weak capacities,
Now to encourage us farther in the performance of this so necessary and profitable a duty the Lord hath been pleased so Far to condescend to our weak capacities,
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and thou shalt be turned, doth he require a new heart? why he hath promised to give a new heart, a soft and tender heart, such as shall bleed for the least prick of Sin:
and thou shalt be turned, does he require a new heart? why he hath promised to give a new heart, a soft and tender heart, such as shall bleed for the least prick of since:
doth he command thee to love him? why he hath said, I will circumcise thy heart, that thou shalt love me with all thy heart, and with all thy strength:
does he command thee to love him? why he hath said, I will circumcise thy heart, that thou shalt love me with all thy heart, and with all thy strength:
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but our duty is to wait upon God, for in him we live, move and have our being, he it is that hath created us, 'tis he that cloathes and feeds us, and preserves our lives:
but our duty is to wait upon God, for in him we live, move and have our being, he it is that hath created us, it's he that clothes and feeds us, and preserves our lives:
from him alone, we are to expect new supplyes of whatsoever is needful for our Being and Well-being in this world and also in reference to our future happiness according as the Prophet David said:
from him alone, we Are to expect new supplies of whatsoever is needful for our Being and Well-being in this world and also in Referente to our future happiness according as the Prophet David said:
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and gives to us all things requisite and necessary, both for Soul and Body: he it is that of God is made unto us wisdom, righteousness, sanctification and redemption;
and gives to us all things requisite and necessary, both for Soul and Body: he it is that of God is made unto us Wisdom, righteousness, sanctification and redemption;
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by him we have access with boldness unto the Throne of Grace, and all the petitions we put up to the Father in his name, believing on him we shall be heard therein,
by him we have access with boldness unto the Throne of Grace, and all the petitions we put up to the Father in his name, believing on him we shall be herd therein,
Christ is that new & living way in which God will meet with us and bless us and cause his face to shine upon us, by the light of whose countenance, our hearts are made more glad then in the time when Corn and Wine, and Oyl encreased:
christ is that new & living Way in which God will meet with us and bless us and cause his face to shine upon us, by the Light of whose countenance, our hearts Are made more glad then in the time when Corn and Wine, and Oil increased:
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Oh! therefore let every one strive to get an interest in Christ who alone is worth more then all the world bsiede, he is the true Riches that will make us happy to all eternity;
Oh! Therefore let every one strive to get an Interest in christ who alone is worth more then all the world bsiede, he is the true Riches that will make us happy to all eternity;
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he hath purchased salvation for all that will forsake their sins, and come and accept of his free tender of Grace for all that will lay down those weapons, wherwith they have been taking Sathans part,
he hath purchased salvation for all that will forsake their Sins, and come and accept of his free tender of Grace for all that will lay down those weapons, wherewith they have been taking Satan's part,
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and are willing to be reconciled to God, they shall be received into his favour: for whosoever cometh unto me, saith Christ, shall in no wise be cast out;
and Are willing to be reconciled to God, they shall be received into his favour: for whosoever comes unto me, Says christ, shall in no wise be cast out;
It was Gods purpose in sending his Son, and Christs design in coming into the World, that poor lost sinners should be restored to that estate of happiness, which they had lost in the fall,
It was God's purpose in sending his Son, and Christ Design in coming into the World, that poor lost Sinners should be restored to that estate of happiness, which they had lost in the fallen,
and Milk, without money and without price, as in the 〈 ◊ 〉 of Isaiah, So in the Revelations the Spirit and the Bride said, Come, and whosoever will let him come and drink of the water of life freely.
and Milk, without money and without price, as in the 〈 ◊ 〉 of Isaiah, So in the Revelations the Spirit and the Bride said, Come, and whosoever will let him come and drink of the water of life freely.
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and whilst he gives us life, and means of repentance to come in and be reconciled unto him, 'tis we that are enemies to God, God never was an enemy to us yet he first seeks us before we seek him:
and while he gives us life, and means of Repentance to come in and be reconciled unto him, it's we that Are enemies to God, God never was an enemy to us yet he First seeks us before we seek him:
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he will abundantly pardon this is a faithful saying, saith Paul, and worthy of all acceptation, Jesus Christ came into the world to save sinners, of whom I am cheif.
he will abundantly pardon this is a faithful saying, Says Paul, and worthy of all acceptation, jesus christ Come into the world to save Sinners, of whom I am chief.
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If thou be the cheif of Sinners, thou art but such a one as Christ came to save, dost thou question whether Christ can save thee? why the Apostle tells thee, He is able to save to the utmost all that come to the father by him dost thou want faith? go and say:
If thou be the chief of Sinners, thou art but such a one as christ Come to save, dost thou question whither christ can save thee? why the Apostle tells thee, He is able to save to the utmost all that come to the father by him dost thou want faith? go and say:
wouldst thou truly repent thee of thy Sins, and yet findest little strength to do it? say unto the Lord, Turn thou me, and I shall be turned, create in me a clean heart O God,
Wouldst thou truly Repent thee of thy Sins, and yet Findest little strength to do it? say unto the Lord, Turn thou me, and I shall be turned, create in me a clean heart Oh God,
Would you have life upon easier terms? Methinks this loving invitation of the Lords should work upon your spirits to be obedient to his word, O therefore come and wait upon God in this Ordinance,
Would you have life upon Easier terms? Methinks this loving invitation of the lords should work upon your spirits to be obedient to his word, Oh Therefore come and wait upon God in this Ordinance,
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for it is of Gods appointment, and while thou art a hearing, thou art in Gods way If the five foolish Virgins had been in the way, they might have gon into the wedding as well as the other:
for it is of God's appointment, and while thou art a hearing, thou art in God's Way If the five foolish Virgins had been in the Way, they might have gone into the wedding as well as the other:
Now that all of us may know how to use this means in a hopeful way of success, to bring about this new ond of glorifieing God •an save our Souls, let us take heed:
Now that all of us may know how to use this means in a hopeful Way of success, to bring about this new and of glorifying God •an save our Souls, let us take heed:
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as them that go to seek for salvation, not making light of it as if it were an indifferent thing, wh• … soul and eternity are therein concerned, either a Heaven full of joye,
as them that go to seek for salvation, not making Light of it as if it were an indifferent thing, wh• … soul and eternity Are therein concerned, either a Heaven full of joy,
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or a Hell full of woe, but let us go out of meer love to the word and wait at wisdoms gate, seek diligently as for silver and search as for hidden treasure,
or a Hell full of woe, but let us go out of mere love to the word and wait At wisdoms gate, seek diligently as for silver and search as for hidden treasure,
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Secondly, Pray to God for his power upon the means it is not bear hearing will do it, we may hare and be little the better if we do not pray to God for his blessing, we must hear and pray,
Secondly, Pray to God for his power upon the means it is not bear hearing will do it, we may hare and be little the better if we do not pray to God for his blessing, we must hear and pray,
thou must no longer live to thy self but to him that dyed for thee, he hath bought thee with a price, he hath paid thy ransome, he hath shed his pretious blood to redeem thee,
thou must no longer live to thy self but to him that died for thee, he hath bought thee with a price, he hath paid thy ransom, he hath shed his precious blood to Redeem thee,
Sin and Death, and at length reign in glory with God to all Eternity, which the Lord of his Mercy grant unto us all, for Jesus Christ his sake. FINIS
since and Death, and At length Reign in glory with God to all Eternity, which the Lord of his Mercy grant unto us all, for jesus christ his sake. FINIS
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and Solomon, who prayed for Wisdom: and the Quéen of Sheba, who traveled for Wisdom: and David, who to get Wisdom, made the Word his Counsellour, hated every False way,
and Solomon, who prayed for Wisdom: and the Queen of Sheba, who traveled for Wisdom: and David, who to get Wisdom, made the Word his Counselor, hated every False Way,
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and was a man after Gods ow• Heart) but the very wicked have Laboured for it, who are ashamed of other Vertues, they that care not for one Dram of Goodnesse, would yet have a full scale of Knowledge,
and was a man After God's ow• Heart) but the very wicked have Laboured for it, who Are ashamed of other Virtues, they that care not for one Dram of goodness, would yet have a full scale of Knowledge,
Amongst all the Trees in the Garden, none so pleaseth them as the Tree of Knowledge, Pro. 2.3. and 10.14. Phil. 3.8. And as wisdome is excellent above all,
among all the Trees in the Garden, none so Pleases them as the Tree of Knowledge, Pro 2.3. and 10.14. Philip 3.8. And as Wisdom is excellent above all,
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for as Jacob in ye dark mistook Leah for Rachel, so many a blind soul takes yt to be Wisdome, which is not like Eve, who thought it wisdome to eat the forbidden Fruit,
for as Jacob in you dark mistook Leah for Rachel, so many a blind soul Takes that to be Wisdom, which is not like Eve, who Thought it Wisdom to eat the forbidden Fruit,
what saith Aristotle, No more than the knowledge of goodnesse maketh one to be named a good man, no more doth the Knowledge of Wisdome alone cause any person properly to be called a Wise man:
what Says Aristotle, No more than the knowledge of Goodness makes one to be nam a good man, no more does the Knowledge of Wisdom alone cause any person properly to be called a Wise man:
he that subdues his Lusts to his Will, submits his will to reason, his reason to faith, his faith, his reason, his Will, himself to the Will of God, this is practical experimental and Saving Knowledge, to which the other is but a bare Name or Title.
he that subdues his Lustiest to his Will, submits his will to reason, his reason to faith, his faith, his reason, his Will, himself to the Will of God, this is practical experimental and Saving Knowledge, to which the other is but a bore Name or Title.
A competent estate (we know) well husbanded is better than a vast patrimony neglected, never any meer Man since the first, knew so much as Solomon, many that have known lesse, have had more command of themselves. Alas!
A competent estate (we know) well husbanded is better than a vast patrimony neglected, never any mere Man since the First, knew so much as Solomon, many that have known less, have had more command of themselves. Alas!
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It is very observeable what the High Priest told the council when they were set to condemn Christ, ye know nothing at all, he spake truer than he meant it,
It is very observable what the High Priest told the council when they were Set to condemn christ, you know nothing At all, he spoke truer than he meant it,
These things if ye know, saith our Saviour, Happy are ye if ye do them, John. 13.17. And in Deut. 4.6. Keep the Commandments of God and do them,
These things if you know, Says our Saviour, Happy Are you if you do them, John. 13.17. And in Deuteronomy 4.6. Keep the commandments of God and do them,
for this is your Wisdome and Vnderstanding before God and man, what is the national sweetnesse of Honey, to the experimental cast of it, it is one thing to know what riches are,
for this is your Wisdom and Understanding before God and man, what is the national sweetness of Honey, to the experimental cast of it, it is one thing to know what riches Are,
Many have a depth of Knowledge, and yet are not Soul-wise, have a library of Divinity in their Heads, not so much as the least Catechism in their Consciences, full Brains, empty Hearts:
Many have a depth of Knowledge, and yet Are not Soul-wise, have a library of Divinity in their Heads, not so much as the least Catechism in their Consciences, full Brains, empty Hearts:
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yea you shall hear a flood in the Tongue, when you cannot sée one Drop in the Life, insomuch that in the midst of so much light and means of Grace, there be few I fear that have the found and saving Knowledge of Iesus Christ and him Crucified, which was the onely care and study of St. Paul, 1 Cor. 2.2.
yea you shall hear a flood in the Tongue, when you cannot see one Drop in the Life, insomuch that in the midst of so much Light and means of Grace, there be few I Fear that have the found and Saving Knowledge of Iesus christ and him crucified, which was the only care and study of Saint Paul, 1 Cor. 2.2.
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and there is no Truth in him, vers. 4. What saith our Saviour? This is Life Eternal to know thee, the onely true God and Iesus Christ whom thou hast sent:
and there is no Truth in him, vers. 4. What Says our Saviour? This is Life Eternal to know thee, the only true God and Iesus christ whom thou hast sent:
St. John tells you in these last Words mentioned, and so plainly that you cannot be deceived unlesse you desire to deceive your own Soul. The Knowledge of God that saves us is more than a bare apprehension of him, it knows his power,
Saint John tells you in these last Words mentioned, and so plainly that you cannot be deceived unless you desire to deceive your own Soul. The Knowledge of God that saves us is more than a bore apprehension of him, it knows his power,
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and therefore fears him, knows his justice, and therefore serves him, knows his Mercy and therefore trusts him, knows his Goodnesse and therefore Loves him, &c. For he that hath the Saving Knowledge of God and of Christ hath every Grace:
and Therefore fears him, knows his Justice, and Therefore serves him, knows his Mercy and Therefore trusts him, knows his goodness and Therefore Loves him, etc. For he that hath the Saving Knowledge of God and of christ hath every Grace:
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nor the Soul without its powers and faculties, so in the Regeneration, where there is any one Grace in Truth there is every one, 2 Cor. 5.17. If you will see it in particulars read, Psal. 9.10. Jer. 9.24. John 4.10. Job 42.5.6. 1 John 4.6,7.
nor the Soul without its Powers and faculties, so in the Regeneration, where there is any one Grace in Truth there is every one, 2 Cor. 5.17. If you will see it in particulars read, Psalm 9.10. Jer. 9.24. John 4.10. Job 42.5.6. 1 John 4.6,7.
Which Scriptures shew that as feeling it inseparable to all the Organs of sence, the Eye sees and feels, the ear hears and feels, the Pallat tasts and feels, the Nostrils smell and feel,
Which Scriptures show that as feeling it inseparable to all the Organs of sense, the Eye sees and feels, the ear hears and feels, the Palate tastes and feels, the Nostrils smell and feel,
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Faith knows and believes, charity knows and loves, patience knows and suffers, Temperance knows and abstains, Humilitie knows and floops, repentance knows and stoops, obedience knows and does, Confidence knows and rejoyceth, Hope knows and expects, Compassion knows and pities.
Faith knows and believes, charity knows and loves, patience knows and suffers, Temperance knows and abstains, Humility knows and floops, Repentance knows and stoops, Obedience knows and does, Confidence knows and Rejoiceth, Hope knows and expects, Compassion knows and pities.
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Yea as there is a power of Water in every thing that grows, it is fatnesse in the Olive, Sweetnesse in the Fig, Cheerfulnesse in the Grape, Strength in the Oak, Tallnesse in the Cedar, Rednesse in the Rose, Whitenesse in the Lilly, &c. So Knowledge is in the Hand, obedience in the Mouth, Benediction in the Knee, Humility in the Eye, Compassion in the Heart, Charity in the whole Body, and Soul Piety. Alas!
Yea as there is a power of Water in every thing that grows, it is fatness in the Olive, Sweetness in the Fig, Cheerfulness in the Grape, Strength in the Oak, Tallness in the Cedar, Redness in the Rose, Whiteness in the Lily, etc. So Knowledge is in the Hand, Obedience in the Mouth, Benediction in the Knee, Humility in the Eye, Compassion in the Heart, Charity in the Whole Body, and Soul Piety. Alas!
Again, as the Water engendereth Ice, and the Ice again engendereth water, so Knowledge begets Righteousnesse, and Righteousnesse again begets Knowledge:
Again, as the Water engendereth Ice, and the Ice again engendereth water, so Knowledge begets Righteousness, and Righteousness again begets Knowledge:
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When Solomon would acquaint us how to become Wise, he tells us that the fear of the Lord is the beginning of Wisdome, Prov. 1.7. As if the first lesson to be Wise were to be Holy:
When Solomon would acquaint us how to become Wise, he tells us that the Fear of the Lord is the beginning of Wisdom, Curae 1.7. As if the First Lesson to be Wise were to be Holy:
If it be asked why the Natural Man perceiveth not the things of the Spirit of God, St. Paul answers he cannot know them because they are spiritually discernd,
If it be asked why the Natural Man perceives not the things of the Spirit of God, Saint Paul answers he cannot know them Because they Are spiritually discerned,
how should they discern them, that have not the Spirit, for though the outward Man receives the Elements and Rudiments of Religion by Breeding and Education,
how should they discern them, that have not the Spirit, for though the outward Man receives the Elements and Rudiments of Religion by Breeding and Education,
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for if God alone be the giver of it we may be sure that he will reveal his Secrets to none but such as he knows will improve their Knowledge to his Glory,
for if God alone be the giver of it we may be sure that he will reveal his Secrets to none but such as he knows will improve their Knowledge to his Glory,
and the good of others, even as the Husbandmen will not cast his Seed but into Ground that will return him a good Harvest, Psal. 25.14. Mark 4.3,4. 1 John 4.7. Gen. 18.17.
and the good of Others, even as the Husbandmen will not cast his Seed but into Ground that will return him a good Harvest, Psalm 25.14. Mark 4.3,4. 1 John 4.7. Gen. 18.17.
A great many Men desire Knowledge, for no other end but to remove their ignorance, as Pharaoh used Moses but to remove the Plagues, others again study the Scriptures,
A great many Men desire Knowledge, for no other end but to remove their ignorance, as Pharaoh used Moses but to remove the Plagues, Others again study the Scriptures,
or to increase pride or perhaps to increase Atheism, and to make them the more able and cunning to argue against the Truth and power of Religion, is not the utmost of their aim to enrich, dignifie,
or to increase pride or perhaps to increase Atheism, and to make them the more able and cunning to argue against the Truth and power of Religion, is not the utmost of their aim to enrich, dignify,
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and do mischief instead of good with their wisdom, like Herod: whom you shall sée turning over the Bible, searching the Scriptures, examining the Prophets,
and do mischief instead of good with their Wisdom, like Herod: whom you shall see turning over the bible, searching the Scriptures, examining the prophets,
that as the best soyl usually yeildeth the worst Ayr, so without grace there is nothing more pestilent than a déep wit, no such prey for the Devil as a great wit unsanctified.
that as the best soil usually yieldeth the worst Air, so without grace there is nothing more pestilent than a deep wit, no such prey for the devil as a great wit unsanctified.
and are like an unruly Iade that being full fed kicks at his Master, what course doth the Lord take with them? Read but that parable, Luk. 19.24. John 7.17.
and Are like an unruly Jade that being full fed kicks At his Master, what course does the Lord take with them? Read but that parable, Luk. 19.24. John 7.17.
I will turn the wise men backward, and make their knowledge foolishness, saith the Lord, Isa. 44.25. He taketh the wise in their own craftinesse, and the counsel of the wicked is made foolish, Job 5.13. and most just it is, ye they who want grace should want wit too.
I will turn the wise men backward, and make their knowledge foolishness, Says the Lord, Isaiah 44.25. He Takes the wise in their own craftiness, and the counsel of the wicked is made foolish, Job 5.13. and most just it is, you they who want grace should want wit too.
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But further, These great Knowers, & wise men, are so far from desiring soul-wisdom, & saving knowledge, to the ends before specified, that they do not at all desire it,
But further, These great Knowers, & wise men, Are so Far from desiring soul-wisdom, & Saving knowledge, to the ends before specified, that they do not At all desire it,
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for yt it suits not with their Condition, for natural men desire only humane & mundane knowledge, spiritual men, ye which is heavenly & supernatural,
for that it suits not with their Condition, for natural men desire only humane & mundane knowledge, spiritual men, you which is heavenly & supernatural,
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A man desireth not yt he knoweth not, neither are unknown evils feared, saith Chrisostom; wherefore ye work of regeneration begins at Illumination, Act. 26.16. Col. 1.13.
A man Desires not that he Knoweth not, neither Are unknown evils feared, Says Chrysostom; Wherefore you work of regeneration begins At Illumination, Act. 26.16. Col. 1.13.
Elisha was counted no better, 2 King. 9.11. & the rest of ye Prophets, Hos. 9.7. & Paul, Act. 26.20. & all the Apostles, 1 Cor. 4.10. yea, our Saviour Christ himself, with open mouth was pronounced mad by his carnal hearers, Jo. 10.20. Mar. 3.21.
Elisha was counted no better, 2 King. 9.11. & the rest of you prophets, Hos. 9.7. & Paul, Act. 26.20. & all the Apostles, 1 Cor. 4.10. yea, our Saviour christ himself, with open Mouth was pronounced mad by his carnal hearers, John 10.20. Mar. 3.21.
to worldly men, Christian wisdom séems folly, saith Gregory, & well it may, for even the wisdom of God is foolishness with ye world, 1 Cor. 1.18. therefore no disparagement to Gods servants,
to worldly men, Christian Wisdom seems folly, Says Gregory, & well it may, for even the Wisdom of God is foolishness with you world, 1 Cor. 1.18. Therefore no disparagement to God's Servants,
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First, because they are mistaken in the thing, they take speculative knowledge for soul-wisdom, and soul-saving knowledge to be foolishness and madness:
First, Because they Are mistaken in the thing, they take speculative knowledge for soul-wisdom, and Soul-saving knowledge to be foolishness and madness:
and ye shall know good and evil, Ro. 12.12. Ps. 119 97, to 100. or if you do eat, you shall be like Images that have ears but cannot hear, Rom. 11.8. Isa. 6.10. Mat. 13.14.
and you shall know good and evil, Ro. 12.12. Ps. 119 97, to 100. or if you do eat, you shall be like Images that have ears but cannot hear, Rom. 11.8. Isaiah 6.10. Mathew 13.14.
Besides, if these great knowers know so little, how ignorant are the rude rable, that despise all knowledge? nor can it be denied but all Impenitent persons who prefer their profits and pleasures before pleasing of God are errant fools,
Beside, if these great knowers know so little, how ignorant Are the rude rabble, that despise all knowledge? nor can it be denied but all Impenitent Persons who prefer their profits and pleasures before pleasing of God Are errant Fools,
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First, let such a soul resolve to practice what he doth already know, or shall hereafter be acquainted with, from the word of God and Christs faithful Messengers,
First, let such a soul resolve to practice what he does already know, or shall hereafter be acquainted with, from the word of God and Christ faithful Messengers,
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for he that will do my Fathers will, saith our Saviour, shall know the Doctrine, whether it be of God or no, Joh. 7.17. A good understanding have all they that keep the Commandments, saith Holy David, Psa. 111.10. and proves it true by his own example and experience.
for he that will do my Father's will, Says our Saviour, shall know the Doctrine, whither it be of God or no, John 7.17. A good understanding have all they that keep the commandments, Says Holy David, Psa. 111.10. and Proves it true by his own Exampl and experience.
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I understood, saith he, more then the Antient, and become wiser then my Teachers, because I kept thy Precepts, Psa. 119.97, to 100. To a man that is good in his sight, God giveth knowledge and wisdom, Eccles. 2.26. The spiritual man understandeth all things, 1 Cor. 2.15. Wicked men understand not judgement, but they that seek the Lord, understand all things, Prov. 28.5. Admirable encouragements for men to become godly and conscientious: I mean practical Christians.
I understood, Says he, more then the Ancient, and become Wiser then my Teachers, Because I kept thy Precepts, Psa. 119.97, to 100. To a man that is good in his sighed, God gives knowledge and Wisdom, Eccles. 2.26. The spiritual man understands all things, 1 Cor. 2.15. Wicked men understand not judgement, but they that seek the Lord, understand all things, Curae 28.5. Admirable encouragements for men to become godly and conscientious: I mean practical Christians.
and to become studious in the Scriptures, for they, and they alone, make wise to salvation, 2 Tim. 3.15. Ye err, saith our Saviour, not knowing the Scriptures, Mat. 22.29.
and to become studious in the Scriptures, for they, and they alone, make wise to salvation, 2 Tim. 3.15. You err, Says our Saviour, not knowing the Scriptures, Mathew 22.29.
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but the undeceiveable and infallible guide of Gods word, which is truth it self; and great need there is, for as we cannot perceive the foulness of our faces,
but the undeceivable and infallible guide of God's word, which is truth it self; and great need there is, for as we cannot perceive the foulness of our faces,
Thirdly, If thou wilt be soul-wise and truly profit by studying the Scriptures, be frequent & fervent in prayer to God who is the only giver of it for the direction of his holy Spirit,
Thirdly, If thou wilt be soul-wise and truly profit by studying the Scriptures, be frequent & fervent in prayer to God who is the only giver of it for the direction of his holy Spirit,
& before the knowledge of all other things, desire to know thy self, and in thy self, not so much thy strength as thy weakness, pray that thine heart may serve thee as a commentary to help thee, understand such points of Religion as are most needful & necessary,
& before the knowledge of all other things, desire to know thy self, and in thy self, not so much thy strength as thy weakness, pray that thine heart may serve thee as a commentary to help thee, understand such points of Religion as Are most needful & necessary,
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When Christ taught in the Temple, they asked, how knoweth this man the Scriptures, seeing he never learned them? So it is a wonder what Learning some men have, that have no learning, like Priscilla and Aquila, poor Tentmakers, who were able to School Apollos that great Clerk, a ma• renowned for his Learning.
When christ taught in the Temple, they asked, how Knoweth this man the Scriptures, seeing he never learned them? So it is a wonder what Learning Some men have, that have no learning, like Priscilla and Aquila, poor Tentmakers, who were able to School Apollos that great Clerk, a ma• renowned for his Learning.
and that it be the intercession of Gods own Spirit in you, and being truly sensible of your sins and wants, that you chiefly pray for the pardon of sin, the effusion of grace,
and that it be the Intercession of God's own Spirit in you, and being truly sensible of your Sins and Wants, that you chiefly pray for the pardon of since, the effusion of grace,
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He hath God for his Teacher, he learns the Councels of God, of tha• Spirit which only knows Gods Councels. Luk. 21.15. Which is no small priviledge, for the Scholar learns quickly when the Holy Ghost is his Teacher.
He hath God for his Teacher, he learns the Counsels of God, of tha• Spirit which only knows God's Counsels. Luk. 21.15. Which is no small privilege, for the Scholar learns quickly when the Holy Ghost is his Teacher.
The eye •ees distinctly when the Holy Ghost doth enlighten it, with the spirits help, the means can never be too weak, without, never strong enough, Luke 24.44,45. Fourthly, Thou must get an humble conceit of thine own wisdom.
The eye •ees distinctly when the Holy Ghost does enlighten it, with the spirits help, the means can never be too weak, without, never strong enough, Lycia 24.44,45. Fourthly, Thou must get an humble conceit of thine own Wisdom.
Pride is a great let to true wisdom, Jam. 4.6. Whence it comes to pass, that few proud wits are reformed, Joh. 9.39. And for this cause also did our Saviour propound his woes to the Pharisees his Doctrines to the people.
Pride is a great let to true Wisdom, Jam. 4.6. Whence it comes to pass, that few proud wits Are reformed, John 9.39. And for this cause also did our Saviour propound his woes to the Pharisees his Doctrines to the people.
& the more we know, ye more we know we want, Pro. 1.5,7. and the less sensible we are of our blindness, sickness, deformity, &c. the more blind, sick, and deformed we are.
& the more we know, you more we know we want, Pro 1.5,7. and the less sensible we Are of our blindness, sickness, deformity, etc. the more blind, sick, and deformed we Are.
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or else ye Truth which is saving will be to us a mystery, Mark 4.11. if it séem not foolishness, 1 Cor. 2.7,8. To them yt are lost the Gospel is hid, 2 Cor. 4.3, 4. Whereas the Believer discerns all things,
or Else you Truth which is Saving will be to us a mystery, Mark 4.11. if it seem not foolishness, 1 Cor. 2.7,8. To them that Are lost the Gospel is hid, 2 Cor. 4.3, 4. Whereas the Believer discerns all things,
even the déep things of God, 1 Cor. 2.10. Yea, God giveth him a mouth & wisdom, against which all his Adversaries shall not be able to speak or resist, Luk. 21.15. These are the Five steps that lead us to the Palace of Wisdom, which all must ascend by that mean to enter.
even the deep things of God, 1 Cor. 2.10. Yea, God gives him a Mouth & Wisdom, against which all his Adversaries shall not be able to speak or resist, Luk. 21.15. These Are the Five steps that led us to the Palace of Wisdom, which all must ascend by that mean to enter.
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COnsidering that Satan the Prince of Darkness hath so blinded the Eyes of most men and women in the World, that being void of saving Knowledge, they are apt to put evil for good,
COnsidering that Satan the Prince of Darkness hath so blinded the Eyes of most men and women in the World, that being void of Saving Knowledge, they Are apt to put evil for good,
whether they a• … such, to whom eternal life is promised, 〈 ◊ 〉 shall in my following discourse speak 〈 ◊ 〉 such principal qualifications which are required to be in every true Christian, an• are of such absolute necessity to the leading of a godly life, that whosoever is not 〈 ◊ 〉 some measure endued with the same, c• … not have any reasonable ground from the Word of God to expect Salvation.
whither they a• … such, to whom Eternal life is promised, 〈 ◊ 〉 shall in my following discourse speak 〈 ◊ 〉 such principal qualifications which Are required to be in every true Christian, an• Are of such absolute necessity to the leading of a godly life, that whosoever is not 〈 ◊ 〉 Some measure endued with the same, c• … not have any reasonable ground from the Word of God to expect Salvation.
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And first to speak of Humility, which h• the very first Lesson of a Christian: for• it is in Psal. 25.6. He will teach the humble his way. And Jam. 4.6. God resisteth the proud, and giveth grace to the humble.
And First to speak of Humility, which h• the very First lesson of a Christian: for• it is in Psalm 25.6. He will teach the humble his Way. And Jam. 4.6. God Resisteth the proud, and gives grace to the humble.
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Behold, (saith God, the high and mighty one that inhabiteth Eternity) even to this man will I look, who is of an humble spirit, and trembleth at my word.
Behold, (Says God, the high and mighty one that Inhabiteth Eternity) even to this man will I look, who is of an humble Spirit, and Trembleth At my word.
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The Lord is high, saith the Psalmist, yet he beholdeth the lowly, but the proud he knoweth a far off, Psal. 138.6. The pride of a man shall bring him low, but the humble in spirit shall enjoy Glory, Prov. 29.23.
The Lord is high, Says the Psalmist, yet he beholdeth the lowly, but the proud he Knoweth a Far off, Psalm 138.6. The pride of a man shall bring him low, but the humble in Spirit shall enjoy Glory, Curae 29.23.
Hereby we come to abhor ou• selves, to renounce all merit of our own and all sufficiency in our selves, to any thing that is good, acknowledging tha• the least mercy we enjoy, is more th• … we deserve: this made David say;
Hereby we come to abhor ou• selves, to renounce all merit of our own and all sufficiency in our selves, to any thing that is good, acknowledging tha• the least mercy we enjoy, is more th• … we deserve: this made David say;
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and Paul, I am less then the least of Apostles not worthy to be called an Apostle So all Gods Servants were very caref• … not to think of themselves above wha• is meet.
and Paul, I am less then the least of Apostles not worthy to be called an Apostle So all God's Servants were very caref• … not to think of themselves above wha• is meet.
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nor set one step forward towards Heaven. But Secondly, The second Qualification required in a Christian, is Faith, Mark 16.16. Whosoever believeth, and is Baptized, shall be saved;
nor Set one step forward towards Heaven. But Secondly, The second Qualification required in a Christian, is Faith, Mark 16.16. Whosoever Believeth, and is Baptised, shall be saved;
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and that therefore they may lay claim to the promise of eternal life, I will give you the character of a lively saving Faith, without which it is impossible to please God.
and that Therefore they may lay claim to the promise of Eternal life, I will give you the character of a lively Saving Faith, without which it is impossible to please God.
1. True Faith worketh by love, consumeth our Corruptions, and sanctifieth the whole man throughout: so that our Faith to God, is séen in our faithfulness to men;
1. True Faith works by love, consumeth our Corruptions, and Sanctifieth the Whole man throughout: so that our Faith to God, is seen in our faithfulness to men;
and if such as think they have Faith, did believe the truth of those threatnings which God hath denounced against Swearers, Drunkards, Vnclean, Covetous, Ambitious, Vnjust, Envious, Malicous Persons,
and if such as think they have Faith, did believe the truth of those threatenings which God hath denounced against Swearers, Drunkards, Unclean, Covetous, Ambitious, Unjust, Envious, Malicious Persons,
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and such like Sinners, how durst they then so wallow in these sins? that if God instead of Hell, had promised Heaven for a reward unto them, they could not do more then they do.
and such like Sinners, how durst they then so wallow in these Sins? that if God instead of Hell, had promised Heaven for a reward unto them, they could not do more then they do.
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for however many think it an easie matter to believe, yet he that goes about it, shall find that it is as hard a work to believe in the Gospel, as to keep the Law;
for however many think it an easy matter to believe, yet he that Goes about it, shall find that it is as hard a work to believe in the Gospel, as to keep the Law;
Fourthly, True Faith, as it is wrought by the Spirit of God, •it brings forth the fruits of the spirit; mentioned, Gal. 5.22,23. Faith never goes alone, but hath a whole train of other Graces to follow her;
Fourthly, True Faith, as it is wrought by the Spirit of God, •it brings forth the fruits of the Spirit; mentioned, Gal. 5.22,23. Faith never Goes alone, but hath a Whole train of other Graces to follow her;
from Vain Discourse, to Holy Communion; from Covetousness, to Liberallity; from Laciviousness, to Chastity: and this not only for a little while, but even so long as he lives:
from Vain Discourse, to Holy Communion; from Covetousness, to Liberality; from Lasciviousness, to Chastity: and this not only for a little while, but even so long as he lives:
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and how ill we repayed the Lord for the same, when instead of living to his Glory, we have gloried in doing such things as do greatly dishonour him, being rebellious, stubborn, disobedient to all his Holy Laws and Commandements, abusing his Merits, slighting his Promises, despising his Iudgements,
and how ill we repaid the Lord for the same, when instead of living to his Glory, we have gloried in doing such things as doe greatly dishonour him, being rebellious, stubborn, disobedient to all his Holy Laws and commandments, abusing his Merits, slighting his Promises, despising his Judgments,
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the Lord hath promised it, and it shall surely be performed. But, Fourthly, The next qualification I am to speak of, is Love, and that is twofold. 1. To God himself:
the Lord hath promised it, and it shall surely be performed. But, Fourthly, The next qualification I am to speak of, is Love, and that is twofold. 1. To God himself:
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how careful are we to please him? how unwilling to do any thing which might procure his anger? we think no labour nor pains too much, imployed in serving him, we spare no cost nor charge, to express our high esteem of his friendship:
how careful Are we to please him? how unwilling to do any thing which might procure his anger? we think no labour nor pains too much, employed in serving him, we spare no cost nor charge, to express our high esteem of his friendship:
but hath not God been a greater friend to us then any man can be? ought we not much much more to love him, who is infinitely worthy to be beloved for his own sake,
but hath not God been a greater friend to us then any man can be? ought we not much much more to love him, who is infinitely worthy to be Beloved for his own sake,
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if he had never done any thing for us? but now if we be careless in his service, negligent in performing what he requires of us, unwilling to part with any thing, that he calls to us for, it seems • … r Love is very cold:
if he had never done any thing for us? but now if we be careless in his service, negligent in performing what he requires of us, unwilling to part with any thing, that he calls to us for, it seems • … r Love is very cold:
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Yet he requires that in testimony of our Love and thankfulness to him, for what we have received from him, we should shew forth the same in all expressions of Kindness and Charity, to those that may be benefited thereby:
Yet he requires that in testimony of our Love and thankfulness to him, for what we have received from him, we should show forth the same in all expressions of Kindness and Charity, to those that may be benefited thereby:
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and who is pleased to take that so kindly, which we do for his sake, that he hath promised whosoever shall give but a cup of cold water in his Fame, he shall not go unrewarded:
and who is pleased to take that so kindly, which we do for his sake, that he hath promised whosoever shall give but a cup of cold water in his Fame, he shall not go unrewarded:
Therefore if thou bearest any good will to God or Christ, whom it is not in thy power to pleasure, thou wilt shew thy thankfulness to him in his Children, who are bone of his bone, and flesh of his flesh:
Therefore if thou bearest any good will to God or christ, whom it is not in thy power to pleasure, thou wilt show thy thankfulness to him in his Children, who Are bone of his bone, and Flesh of his Flesh:
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now what is to be done for thee? so saith the true Christian: Behold O Lord, thou hast been exceeding gracious, thou hast conferred great benefits upon me,
now what is to be done for thee? so Says the true Christian: Behold Oh Lord, thou hast been exceeding gracious, thou hast conferred great benefits upon me,
and it is for our own good that he would be served and magnified by us, that so he may reward our labour of Love, with everlasting bliss and happiness.
and it is for our own good that he would be served and magnified by us, that so he may reward our labour of Love, with everlasting bliss and happiness.
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Now the best way to make it appear that the Love of God is shed abroad in our hearts, is to be fruitful in the Works of Piety and Charity, Pure Religeon,
Now the best Way to make it appear that the Love of God is shed abroad in our hearts, is to be fruitful in the Works of Piety and Charity, Pure Religion,
or want comfort? consider, if thou wert in such a condition, as God knows how soon thou maist, wouldst not thou in thy need be relieved? Why then surely 'tis reason thou shouldst do to others,
or want Comfort? Consider, if thou Wertenberg in such a condition, as God knows how soon thou Mayest, Wouldst not thou in thy need be relieved? Why then surely it's reason thou Shouldst do to Others,
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for in as much as ye did it to one of these little ones, that believed in me, ye did it unto me, Mat. 25.34, &c. He that giveth to the poor, lendeth to the Lord, Prov. 19.17. To do good and to distribute, forget not, for with such Sacrifice God is well-pleased:
for in as much as you did it to one of these little ones, that believed in me, you did it unto me, Mathew 25.34, etc. He that gives to the poor, dares to the Lord, Curae 19.17. To do good and to distribute, forget not, for with such Sacrifice God is well-pleased:
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let the same mind be in you, which was even in Christ Iesus, Phil. 2.4,5,6. He that is endued with this Grace of Love will open his hands to such as are in want:
let the same mind be in you, which was even in christ Iesus, Philip 2.4,5,6. He that is endued with this Grace of Love will open his hands to such as Are in want:
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It will make a man of Jobs Spirit, who would not eat his morsels alone, but invited the fatherless to eat with him, Job 31.17. It will make a man love his enemies, and do good to them that do hurt to him, Luke. 6.35.
It will make a man of Jobs Spirit, who would not eat his morsels alone, but invited the fatherless to eat with him, Job 31.17. It will make a man love his enemies, and do good to them that do hurt to him, Lycia. 6.35.
Yea more, it will make a man lay down his life for the brethren, 1 John. 3.16. These are the properties of Christian Love, which will appear more or less in the life of every true believer:
Yea more, it will make a man lay down his life for the brothers, 1 John. 3.16. These Are the properties of Christian Love, which will appear more or less in the life of every true believer:
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But in the Fifth and last place, Obedience to Gods will and Commandments is the main Duty of every Christian, Heb. 5.9. Christ is said to be the Author of eternal Salvation unto all that obey him:
But in the Fifth and last place, obedience to God's will and commandments is the main Duty of every Christian, Hebrew 5.9. christ is said to be the Author of Eternal Salvation unto all that obey him:
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that whomsoever he redeemeth out of the hands of their spiritual enemies, they shall worship him in Holiness and Righteousness all the days of their life, Luke 1.73, &c. This is that obedience which is better then Sacrifice,
that whomsoever he Redeemeth out of the hands of their spiritual enemies, they shall worship him in Holiness and Righteousness all the days of their life, Lycia 1.73, etc. This is that Obedience which is better then Sacrifice,
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How many that would be accounted Christians, and think to go to heaven, yet in sundry particulars fall short of many wicked reprobates recorded in Scripture, who never had the hearts, upon the hearing the threatnings of the Word, to relent,
How many that would be accounted Christians, and think to go to heaven, yet in sundry particulars fallen short of many wicked Reprobates recorded in Scripture, who never had the hearts, upon the hearing the threatenings of the Word, to relent,
with Ananias, to forsake the world and all their hopes in it, to follow Christ as Demas and others, to venture their lives with Alexander the Copper-smith, in cleaving to the truth.
with Ananias, to forsake the world and all their hope's in it, to follow christ as Demas and Others, to venture their lives with Alexander the Coppersmith, in cleaving to the truth.
and to their own souls? Indéed the Lord is very gracious and ready to forgive such as are humble and penitent sinners, who are willing to be cleansed from their sins,
and to their own Souls? Indeed the Lord is very gracious and ready to forgive such as Are humble and penitent Sinners, who Are willing to be cleansed from their Sins,
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but to those that wilfully go on in wickedness following the lusts and desires of their own hearts, he will not speak peace to them, but if they repent not, he will come in flames of Fire to take vengeance upon them.
but to those that wilfully go on in wickedness following the Lustiest and Desires of their own hearts, he will not speak peace to them, but if they Repent not, he will come in flames of Fire to take vengeance upon them.
examine your hearts throughly, and try your selves by this Touchstone, and sée whether you were ever as yet truly humbled under the sight and sence of your Original Corruption, and Actual Transgression:
examine your hearts thoroughly, and try your selves by this Touchstone, and see whither you were ever as yet truly humbled under the sighed and sense of your Original Corruption, and Actual Transgression:
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whether you were ever savingly enlightned to discern the hidden misteries of the Gospel, and enabled in same measure to lay how upon Christ by a lively Faith, such as purifieth your hearts,
whither you were ever savingly enlightened to discern the hidden Mysteres of the Gospel, and enabled in same measure to lay how upon christ by a lively Faith, such as Purifieth your hearts,
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whether you love God with all your hearts, being careful to please him, fearful to offend him, willing to part with any thing that is near or dear unto you, when he calls for it:
whither you love God with all your hearts, being careful to please him, fearful to offend him, willing to part with any thing that is near or dear unto you, when he calls for it:
whether you are obedient to his will, in keeping his Commandments, in sanctifying his Saboths, in walking in his ways, in observing his Statutes to do them, in leading a Godly, Righteous and Sober Life, in doing good to all, where it lies in your power, in loving your enemies,
whither you Are obedient to his will, in keeping his commandments, in sanctifying his Saboths, in walking in his ways, in observing his Statutes to do them, in leading a Godly, Righteous and Sobrium Life, in doing good to all, where it lies in your power, in loving your enemies,
so the consideration of those unspeakale Mercies and Benefits which we have received from God is the strongest Matide to stir up our hearts unto thankfulness,
so the consideration of those unspeakale mercies and Benefits which we have received from God is the Strongest Matide to stir up our hearts unto thankfulness,
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but even against our wills, so makeing of us (his cursed Enemies) servants of servants, Sons of Sons, Heirs and Coheirs with Christ, here was a fathomless depth, a wonder beyond all wonders.
but even against our wills, so making of us (his cursed Enemies) Servants of Servants, Sons of Sons, Heirs and Coheirs with christ, Here was a fathomless depth, a wonder beyond all wonders.
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But that we may the better consider what an alms or Boon God gave us when he gave us his Son, observe that when neither Heaven nor Earth could have yeilded any satisfactory thing besides Christ;
But that we may the better Consider what an alms or Boon God gave us when he gave us his Son, observe that when neither Heaven nor Earth could have yielded any satisfactory thing beside christ;
that could have satisfied Gods justice, and merited heaven for us, then God in his infinite wisdom and goodness did not onely find out a way to satisfie his justice and the Law,
that could have satisfied God's Justice, and merited heaven for us, then God in his infinite Wisdom and Goodness did not only find out a Way to satisfy his Justice and the Law,
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That whosoever believeth in him should not perish, but have everlasting Life, John 3.16. The very thought of which death when he came to it, together with the Weight and burthen of our sins, put him into such an Agony in the Garden, that it made him to sweat even Drops of Blood, a mercy bestowed,
That whosoever Believeth in him should not perish, but have everlasting Life, John 3.16. The very Thought of which death when he Come to it, together with the Weight and burden of our Sins, put him into such an Agony in the Garden, that it made him to sweat even Drops of Blood, a mercy bestowed,
In the creation he gave us our selves, but in the redemption he gives us himself, the creation of all things cost him but six days to finish it, the Redemption of Man cost him thrée and thirty years:
In the creation he gave us our selves, but in the redemption he gives us himself, the creation of all things cost him but six days to finish it, the Redemption of Man cost him thrée and thirty Years:
O! who can express how great a Mercy it is to be delivered from Hell, where we should for ever have lain in fire and Brimstone, kept in the highest Flame, by the Vnquenchable Wrath of God, where there is nothing but Darkness and Horror, wailing and wringing of hands, desperate yellings and gnashing of Teeth.
OH! who can express how great a Mercy it is to be Delivered from Hell, where we should for ever have lain in fire and Brimstone, kept in the highest Flame, by the Unquenchable Wrath of God, where there is nothing but Darkness and Horror, wailing and wringing of hands, desperate yellings and gnashing of Teeth.
or if there be any thing more grievous, yet should all these and many more meet together in one man at one instant, they would come infinitely short of the pains of Hell,
or if there be any thing more grievous, yet should all these and many more meet together in one man At one instant, they would come infinitely short of the pains of Hell,
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as consider if a dark dungeon here be so loathsome, what is that Dungeon of eternal, of utter Darkness? if natural fire be so terrible, what is Hell fire where both Soul and Body shall fry in everlasting flames,
as Consider if a dark dungeon Here be so loathsome, what is that Dungeon of Eternal, of utter Darkness? if natural fire be so terrible, what is Hell fire where both Soul and Body shall fry in everlasting flames,
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and continually be tormented by infernal Fiends, whose society alone would be sufficiently frightful? These things deeply weighed, O! how would it heighten our love to God and to Christ, who might have left us in our wretched estate to have undergone much more then is here spoken of.
and continually be tormented by infernal Fiends, whose society alone would be sufficiently frightful? These things deeply weighed, OH! how would it heighten our love to God and to christ, who might have left us in our wretched estate to have undergone much more then is Here spoken of.
and not only so but hath reinstated us again into Gods favour, and prepared Mansions of Glory for us in the Kingdome of Heaven, where we shall sée the Blessed Face of God, which is the Glory of all sights; the sight of all glory:
and not only so but hath reinstated us again into God's favour, and prepared Mansions of Glory for us in the Kingdom of Heaven, where we shall see the Blessed Face of God, which is the Glory of all sights; the sighed of all glory:
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There, O there, one day is better then a thousand, their is rest from our labours, peace from our enemies, fréedome from our Sins, what pleasure shall we take in the company of Saints and Angels, in whom there is nothing,
There, Oh there, one day is better then a thousand, their is rest from our labours, peace from our enemies, freedom's from our Sins, what pleasure shall we take in the company of Saints and Angels, in whom there is nothing,
so comfortable for Habitation, nor so durable for lasting, there are no estates, but inheritances, no inheritances but kingdome, no Houses but palaces, no Meals but feasts, no noise but Musick no Rods but Scepters, no Garments but Robes, no Seats but Thrones, no Coverings for the Head but Crowns:
so comfortable for Habitation, nor so durable for lasting, there Are no estates, but inheritances, no inheritances but Kingdom, no Houses but palaces, no Meals but feasts, no noise but Music no Rods but Sceptres, no Garments but Robes, no Seats but Thrones, no Coverings for the Head but Crowns:
there we shall rejoyce for the pleasantness of the place we possesse, for the glory of our Souls and Bodies, which we have put on for ye World, which we have overcome,
there we shall rejoice for the pleasantness of the place we possess, for the glory of our Souls and Bodies, which we have put on for you World, which we have overcome,
for Hell which we have escaped, for the joys of heaven which we have attained unto, we shall have joy above us, by the Beatifical Vision and sight of God, joy within us by the peace of Conscience,
for Hell which we have escaped, for the Joys of heaven which we have attained unto, we shall have joy above us, by the Beatifical Vision and sighed of God, joy within us by the peace of Conscience,
Oh! the Transcendency of that Paradise of Pleasure, where is joy without Heavinesse, Blessednesse without Misery, light without darkness, health without Sickness, Abundance without Want, Ease without Labour, Liberty without Restraint, Security without Fear, Eyes without Tears, hearts without sorrow, Souls without Sin;
Oh! the Transcendency of that Paradise of Pleasure, where is joy without Heaviness, Blessedness without Misery, Light without darkness, health without Sickness, Abundance without Want, Ease without Labour, Liberty without Restraint, Security without fear, Eyes without Tears, hearts without sorrow, Souls without since;
if we look about us, what is it that he hath not given us? Air to breath in, fire to warm us, water to cleanse and cool us, Cloaths to cover us, Food to nourish us, Fruits to refresh us,
if we look about us, what is it that he hath not given us? Air to breath in, fire to warm us, water to cleanse and cool us, Clothes to cover us, Food to nourish us, Fruits to refresh us,
for what Nation under Heaven enjoys so much light, and so many Blessings as we? God might have said before we were formed, let them be Loads, Monsters, Infidels, Beggars, Bond-slaves, Idiots,
for what nation under Heaven enjoys so much Light, and so many Blessings as we? God might have said before we were formed, let them be Loads, Monsters, Infidels, Beggars, Bondslaves, Idiots,
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for whereas some Bléed, we sleep in safety, others Beg, we abound, others starve, we are full fed, others grope in the dark, our Sun still shines, we have Eys, Ears, Tongues, Feet, Hands, Health, Liberty, Reason, others are Blind, Deaf, Dumb, Sick, Maimed, Imprisoned, Distr•cted,
for whereas Some Bleed, we sleep in safety, Others Beg, we abound, Others starve, we Are full fed, Others grope in the dark, our Sun still shines, we have Eyes, Ears, Tongues, Feet, Hands, Health, Liberty, Reason, Others Are Blind, Deaf, Dumb, Sick, Maimed, Imprisoned, Distr•cted,
for if all the World were turned into a book, and all the Angels deputed writers therein, they could not set down all the good which Gods Love in Christ hath done us.
for if all the World were turned into a book, and all the Angels deputed writers therein, they could not Set down all the good which God's Love in christ hath done us.
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and should not we take all occasions to glorifie him? hath he done so much for us, and shall we deny him any thing that he requires of us? though it were our lives,
and should not we take all occasions to Glorify him? hath he done so much for us, and shall we deny him any thing that he requires of us? though it were our lives,
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so should every one of us do likewise, wherefore if we have any ingenuity in us, it will make us direct all our thoughts speeches and actions to Gods glory,
so should every one of us do likewise, Wherefore if we have any ingenuity in us, it will make us Direct all our thoughts Speeches and actions to God's glory,
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First, Let these things be never out of the Minds, memories, and Mouths of those whom Christ hath done thus for, let every one of us, say with Holy Bernard: Lord if I owed my whole self unto thee, forgiving me my self in my Creation, what have I left to pay for giving thy self for me to so cruel a Death, to procure my Redemption? which was not so cheap as my creation, great was the Benefit that thou wouldest Create me of nothing,
First, Let these things be never out of the Minds, memories, and Mouths of those whom christ hath done thus for, let every one of us, say with Holy Bernard: Lord if I owed my Whole self unto thee, forgiving me my self in my Creation, what have I left to pay for giving thy self for me to so cruel a Death, to procure my Redemption? which was not so cheap as my creation, great was the Benefit that thou Wouldst Create me of nothing,
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but what tongue can sufficiently express the greatness of the grace that thou didst redeem me with so dear a price when I was worse then nothing, we are full of thy goodness:
but what tongue can sufficiently express the greatness of the grace that thou didst Redeem me with so dear a price when I was Worse then nothing, we Are full of thy Goodness:
How can any Rational Man meditate on such unbottomed a Love, and not study and strive for an answerably, thankful, demeanour? if a friend had given us but the thousandth part of what he hath, we should heartily love him all our lives, and think no thanks sufficient:
How can any Rational Man meditate on such unbottomed a Love, and not study and strive for an answerably, thankful, demeanour? if a friend had given us but the thousandth part of what he hath, we should heartily love him all our lives, and think no thanks sufficient:
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and Holinesse, every Day, every Hour, all the Days of our Lives, what a Brutish and Barbarous unthankfulnesse and shame, were it that God should part with his Son,
and Holiness, every Day, every Hour, all the Days of our Lives, what a Brutish and Barbarous unthankfulness and shame, were it that God should part with his Son,
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6. Let us (that we may expresse our Thankfullnesse unto him) shew kindnesse to his Children and poor Members, who are Bone of his Bone, and Flesh of his Flesh.
6. Let us (that we may express our Thankfulness unto him) show kindness to his Children and poor Members, who Are Bone of his Bone, and Flesh of his Flesh.
O that I could say we did, yea I would we were but so thankful to Christ for all his Mercies (the least whereof is greater then all the Courtesies of Men) as we are to a friend for some one good turn.
O that I could say we did, yea I would we were but so thankful to christ for all his mercies (the least whereof is greater then all the Courtesies of Men) as we Are to a friend for Some one good turn.
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and those many means of grace which he in his long-suffering hath afforded for our reclaiming, it would even make us Speechlesse like him in the Gospel,
and those many means of grace which he in his long-suffering hath afforded for our reclaiming, it would even make us Speechless like him in the Gospel,
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Temporal and Eternal from us, and conferred so many good things upon us that they are beyond Thought and Imagination, we have striven to multiply offences against him,
Temporal and Eternal from us, and conferred so many good things upon us that they Are beyond Thought and Imagination, we have striven to multiply offences against him,
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But we would not be Converted nor Saved, for whereas God hath offered us a Pardon (in rendering Christ unto us upon the Condition of Faith and Repentance) even his own Son, to be a means of our Reconciliation, we are so far from accepting it thankfully, that we not onely Refuse and Contemn it,
But we would not be Converted nor Saved, for whereas God hath offered us a Pardon (in rendering christ unto us upon the Condition of Faith and Repentance) even his own Son, to be a means of our Reconciliation, we Are so Far from accepting it thankfully, that we not only Refuse and Contemn it,
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and persecute Christ in his Members, either with Hand or Tongue, or both, we are (most of us) so far from being Holy our selves, that we hate Holinesse in others,
and persecute christ in his Members, either with Hand or Tongue, or both, we Are (most of us) so Far from being Holy our selves, that we hate Holiness in Others,
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and Willfully leap into Hell Fire with us? we Envy, Hate, Censure, Scoff at, Nick-Name, Rail on and slander them, that we may Discourage them in the Way to Heaven, baffle them out and make them ashamed of their Holy profession,
and Wilfully leap into Hell Fire with us? we Envy, Hate, Censure, Scoff At, Nick-Name, Rail on and slander them, that we may Discourage them in the Way to Heaven, baffle them out and make them ashamed of their Holy profession,
and Religious Conversation, and so consequently pull them back to the World, that so we may have their Company here in Sin, and hereafter in Torment:
and Religious Conversation, and so consequently pull them back to the World, that so we may have their Company Here in since, and hereafter in Torment:
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as who and where is the man yt desires not to be rich and happy, I dare say if the great Chain who is said to have a Tree full of Pearls hanging by clusters should but make Proclamation that whosoever would •pair to him should have plenty of Gold, he might drive such a trade as would soon make him a Bankrupt,
as who and where is the man that Desires not to be rich and happy, I Dare say if the great Chain who is said to have a Tree full of Pearls hanging by clusters should but make Proclamation that whosoever would •pair to him should have plenty of Gold, he might drive such a trade as would soon make him a Bankrupt,
or nothing of worth, to what may be collected thence touching this subject, wherefore if any of poor would become rich, let him use ye means which tend thereunto, observe and follow those Rules and directions which God hath prescribed & appointed in his word which are principally fix,
or nothing of worth, to what may be collected thence touching this Subject, Wherefore if any of poor would become rich, let him use you means which tend thereunto, observe and follow those Rules and directions which God hath prescribed & appointed in his word which Are principally fix,
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for as the Throne of Solomon was mounted unto by six stares, so is this Pallace of plenty & riches ascended unto by six steps, set upon this ground already laid,
for as the Throne of Solomon was mounted unto by six stares, so is this Palace of plenty & riches ascended unto by six steps, Set upon this ground already laid,
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for I find in the word six Infallible ways to becom rich, or six sorts of men whom God hath promised to blesse with riches and outward prosperity, yt is to say, 1. The Godly, 2. the Liberal. 3. the Thankful. 4. the Humble, 5. the Industrious. 6. the Frugal.
for I find in the word six Infallible ways to become rich, or six sorts of men whom God hath promised to bless with riches and outward Prosperity, that is to say, 1. The Godly, 2. the Liberal. 3. the Thankful. 4. the Humble, 5. the Industria. 6. the Frugal.
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& in the Fruit of our Cattle, the increase of of our Kine, and the Flocks of our Sheep, yt he will blesse us in our Store-house• and in all that we set our hands unto,
& in the Fruit of our Cattle, the increase of of our Kine, and the Flocks of our Sheep, that he will bless us in our Store-house• and in all that we Set our hands unto,
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as blessed is the man that feareth the Lord, and delighteth greatly in his Commandments, wealth and riches shall be in his House, Psal. 112. vers. 1, to 4. Wait on the Lord and keep his way,
as blessed is the man that fears the Lord, and delights greatly in his commandments, wealth and riches shall be in his House, Psalm 112. vers. 1, to 4. Wait on the Lord and keep his Way,
and he will exalt thee to inherit the Land, Psal. 37.34. The Lord will withhold no good thing from them that walk uprightly, Psal. 84.11. Delight thy self in the Lord, he shall give thee thine hearts desire, Psal. 37.3. Fear ye the Lord ye his Saints,
and he will exalt thee to inherit the Land, Psalm 37.34. The Lord will withhold no good thing from them that walk uprightly, Psalm 84.11. Delight thy self in the Lord, he shall give thee thine hearts desire, Psalm 37.3. fear you the Lord you his Saints,
because we keep his Commandments, and do those things that are pleasing in his sight, 1 John 3.12. What rare and precious promises are these? •o which I might add many of the like nature, all which David had the experience of, who tells us that he greatly rejoyced in the Strength and Salvation of the Lord,
Because we keep his commandments, and do those things that Are pleasing in his sighed, 1 John 3.12. What rare and precious promises Are these? •o which I might add many of the like nature, all which David had the experience of, who tells us that he greatly rejoiced in the Strength and Salvation of the Lord,
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yea he prevented him with ye blessings of goodnesse, and set a Crown of Gold upon his head, Psalm 2.1,2,3,4. And the like of Abraham and Lot and Job and Solomon. Let us first seek the Kingdome of God and his righteousnesse,
yea he prevented him with you blessings of Goodness, and Set a Crown of Gold upon his head, Psalm 2.1,2,3,4. And the like of Abraham and Lot and Job and Solomon. Let us First seek the Kingdom of God and his righteousness,
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but riches and all Earthly Blessings are entayled upon their seed also, Psal. 112.2,3. His séed shall be mighty upon the earth, the Generation of the Righteous shall be blessed.
but riches and all Earthly Blessings Are entailed upon their seed also, Psalm 112.2,3. His seed shall be mighty upon the earth, the Generation of the Righteous shall be blessed.
and prosper in all they have or do, as having God their protector, who with Mercy is said to compasse them about on every side, Psal 32.10. That they shall be free'd from all fears and dangers,
and prosper in all they have or do, as having God their protector, who with Mercy is said to compass them about on every side, Psalm 32.10. That they shall be freed from all fears and dangers,
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That they shall not onely persevere, but also grow in grace and true Wisdome, that all things whatsoever shal make for their good, that both their persons & performances shall be good & acceptable, which before were vile and abominable.
That they shall not only persevere, but also grow in grace and true Wisdom, that all things whatsoever shall make for their good, that both their Persons & performances shall be good & acceptable, which before were vile and abominable.
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as appears by the afore mentioned places, so that if we be not wanting in our duty & obedience to God, God would not be wanting in any good thing to us,
as appears by the afore mentioned places, so that if we be not wanting in our duty & Obedience to God, God would not be wanting in any good thing to us,
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yea very good things, as I could reckon up many want, sanctified is a notable means to bring to repentance to work in us amendment of Life, it stirs up to prayer, it weans from the love of the World, it keeps us always prepared for the spiritual Combate, discovers whether we be true believers or Hypocrites, prevents greater evils of sin and punishments to come, it makes us humble, comfortable to Christ our head, increaseth our faith, our joy, our thankfulnesse our spiritual wisdome,
yea very good things, as I could reckon up many want, sanctified is a notable means to bring to Repentance to work in us amendment of Life, it stirs up to prayer, it weans from the love of the World, it keeps us always prepared for the spiritual Combat, discovers whither we be true believers or Hypocrites, prevents greater evils of since and punishments to come, it makes us humble, comfortable to christ our head, increases our faith, our joy, our thankfulness our spiritual Wisdom,
and likewise our patience, as I have shown at large in another Book cal'd the Christians Comfort. To conclude, all good things were created for the good,
and likewise our patience, as I have shown At large in Another Book called the Christians Comfort. To conclude, all good things were created for the good,
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but as if God had onely said, be rich, and they were Rich straight, but that this is the true and onely way to Wealth and Happinesse néeds no more proof then that which is recorded of Solomon, 1 Kings 3. 2 Chron. 1. Where the Lord appearing to him in a dream said, • … k what I shall give thee,
but as if God had only said, be rich, and they were Rich straight, but that this is the true and only Way to Wealth and Happiness needs no more proof then that which is recorded of Solomon, 1 Kings 3. 2 Chronicles 1. Where the Lord appearing to him in a dream said, • … k what I shall give thee,
and he asking onely an understanding Heart to discern between good and evil, that he might the better Discharge that great place whereunto God had called him, wherein Gods glory and the peoples good were his Principal Aim and end:
and he asking only an understanding Heart to discern between good and evil, that he might the better Discharge that great place whereunto God had called him, wherein God's glory and the peoples good were his Principal Aim and end:
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nor the life of thine enemies neither, yet hast asked long life but hast asked Wisdome and Knowledge for thy self, that thou mightest judge my people, over whom I have made thee King, Wisdome and Knowledge is Granted unto thee,
nor the life of thine enemies neither, yet hast asked long life but haste asked Wisdom and Knowledge for thy self, that thou Mightest judge my people, over whom I have made thee King, Wisdom and Knowledge is Granted unto thee,
A Man spies a fair Apple on a Tree, hath a longing desire unto it, whereupon he falls a shaking the Trée with all his might, at length it not onely comes down but many other come down to him together with it,
A Man spies a fair Apple on a Tree, hath a longing desire unto it, whereupon he falls a shaking the Tree with all his might, At length it not only comes down but many other come down to him together with it,
then in being charitable to ye poor, if we will believe Gods word, as what saith our Saviour, Give and it shall be given unto you, Good Measure pressed down and shaken together and running over shall men give into your Bosome, Luk. 6.38. Mat. 7.2. Mark 4.14.
then in being charitable to you poor, if we will believe God's word, as what Says our Saviour, Give and it shall be given unto you, Good Measure pressed down and shaken together and running over shall men give into your Bosom, Luk. 6.38. Mathew 7.2. Mark 4.14.
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The liberal person shall have plenty, and he that watereth shall also have rain, Pro. 11.24,25. And ye like in ye Psalms; Wealth and Riches shall be in the house of him that hath compassion of and giveth to the poor, Psal. 112.3, to 10. See here how bounty is the best and surest way to Plenty.
The liberal person shall have plenty, and he that Waters shall also have rain, Pro 11.24,25. And you like in you Psalms; Wealth and Riches shall be in the house of him that hath compassion of and gives to the poor, Psalm 112.3, to 10. See Here how bounty is the best and Surest Way to Plenty.
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But notable to this purpose is that, Pro. 28.37. He that giveth to the poor shall not lack, a rare and incomparable priviledge never to want, and yet this is a bargain of Gods own making, plenty shall furnish the table where Charity takes away and gives to the Poor.
But notable to this purpose is that, Pro 28.37. He that gives to the poor shall not lack, a rare and incomparable privilege never to want, and yet this is a bargain of God's own making, plenty shall furnish the table where Charity Takes away and gives to the Poor.
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He hath dispersed abroad saith the Psalmist and given to the poor, his Benevolence remaineth for ever, Psal. 112.9. He hath always to give that hath a free and bountiful Heart to give, saith St. Bernard, and of this the Prophet Isaiah doth assure us.
He hath dispersed abroad Says the Psalmist and given to the poor, his Benevolence remains for ever, Psalm 112.9. He hath always to give that hath a free and bountiful Heart to give, Says Saint Bernard, and of this the Prophet Isaiah does assure us.
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The liberal man saith he deviseth liberal things, and by liberality he shall stand, Isa. 32.8. A man would think he should rather fall by being so liberal & bountiful,
The liberal man Says he devises liberal things, and by liberality he shall stand, Isaiah 32.8. A man would think he should rather fallen by being so liberal & bountiful,
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Nor was it ever known that God suffered a merciful and a bountiful man to want, ordering his affairs with discretion, Psal. 112.5. But you have not heard a Tith of these promises,
Nor was it ever known that God suffered a merciful and a bountiful man to want, ordering his affairs with discretion, Psalm 112.5. But you have not herd a Tith of these promises,
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for the Scriptures no less abound in them, than silver did in the days of Solomon, of which only a few more, is what saith the wise man, Pro. 3. Honour the Lord with thy substance,
for the Scriptures no less abound in them, than silver did in the days of Solomon, of which only a few more, is what Says the wise man, Pro 3. Honour the Lord with thy substance,
and thus you see that either Old or New Testament be true, not getting but giving is the true & ready way to abundance, that to give in this case is the way to have,
and thus you see that either Old or New Testament be true, not getting but giving is the true & ready Way to abundance, that to give in this case is the Way to have,
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That the gainfulest art is Alms giving, and hence it is that the Scripture compares it to sowing of Seed, 2 Cor. 9.6. He yt soweth sparingly shall reap sparingly,
That the gainfulest art is Alms giving, and hence it is that the Scripture compares it to sowing of Seed, 2 Cor. 9.6. He that Soweth sparingly shall reap sparingly,
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but he that soweth bountifully shal also reap bountifully, the Apostle compares giving to sowing, to note unto us the great gain and advantage that commeth thereby,
but he that Soweth bountifully shall also reap bountifully, the Apostle compares giving to sowing, to note unto us the great gain and advantage that comes thereby,
The Lord is content to acknowledge himself the charitable Mans debter, yea by our liberality to the poor, our most gracious redeemer acknowledgeth his self gratified & engaged, Math. 25.35,36, &c. And for as much as ye did it to the least of these my Brethren, ye have done it unto me, the poor mans Hand is Christs Treasury or Bank;
The Lord is content to acknowledge himself the charitable men debtor, yea by our liberality to the poor, our most gracious redeemer acknowledgeth his self gratified & engaged, Math. 25.35,36, etc. And for as much as you did it to the least of these my Brothers, you have done it unto me, the poor men Hand is Christ Treasury or Bank;
and why all this but in recompence of feeding, cloathing, and visiting his poor Brethren and Members when they were destitute, where note but the incomparable and infinite difference between the receit and the return,
and why all this but in recompense of feeding, clothing, and visiting his poor Brothers and Members when they were destitute, where note but the incomparable and infinite difference between the receipt and the return,
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or continuing the good we have, then humility & thankfulnesse, God will sow their, and their only, plenty of his blessings, where he is sure to reap plenty of Thanks and service, ingratitude forfeits mercies,
or Continuing the good we have, then humility & thankfulness, God will sow their, and their only, plenty of his blessings, where he is sure to reap plenty of Thanks and service, ingratitude forfeits Mercies,
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and were thankful, mark the difference, even from this very day will I blesse you saith the Lord, Hag. 1.4,5,6, &c. He yt is unthankful for a little is worthy of nothing,
and were thankful, mark the difference, even from this very day will I bless you Says the Lord, Hag. 1.4,5,6, etc. He that is unthankful for a little is worthy of nothing,
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the• shall the earth bring forth her increase, and God even our God shal give us his blessing, Psal. 67.5,6,7. Wherefore be not like the Swine that feed upon the acorns, without ever looking to the Oak from whence they fall,
the• shall the earth bring forth her increase, and God even our God shall give us his blessing, Psalm 67.5,6,7. Wherefore be not like the Swine that feed upon the acorns, without ever looking to the Oak from whence they fallen,
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or the Horse yt drinks of the Brook & never thinks of the spring, yea since God is the fountain from which al our enjoyments flow, let this be our continual determination.
or the Horse that drinks of the Brook & never thinks of the spring, yea since God is the fountain from which all our enjoyments flow, let this be our continual determination.
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as is seen in the example of the Publican, Luk. 18.13,14. And the Prodigal, Luk. 15.18,19. Nor can any thing make us more acceptable to God then the Conscience of our own unworthinesse,
as is seen in the Exampl of the Publican, Luk. 18.13,14. And the Prodigal, Luk. 15.18,19. Nor can any thing make us more acceptable to God then the Conscience of our own unworthiness,
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This is ye way to obtain what we would have at the hands of God, who resisteth the proud and giveth grace to the humble, •am. 4.6. Vnto him will I look saith the Lord,
This is the Way to obtain what we would have At the hands of God, who Resisteth the proud and gives grace to the humble, •am. 4.6. Unto him will I look Says the Lord,
and that it is only his blessing which makes rich, this is Gods counsel, set home with 〈 ◊ 〉 very strict charge to all yt have not a mind to perish, Deut. 28.10,11,12, &c. Many are the examples I might give you of such as have been undone by their pride,
and that it is only his blessing which makes rich, this is God's counsel, Set home with 〈 ◊ 〉 very strict charge to all that have not a mind to perish, Deuteronomy 28.10,11,12, etc. Many Are the Examples I might give you of such as have been undone by their pride,
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and so it had like to fared with Hezekiah, when he but began to be puffed up with the wealth & precious things that God had given him, 2 Kings 20.12, to 19. But most remarkable is the example of Nebuchadnezzar, who when be ascribed all to himself, saying:
and so it had like to fared with Hezekiah, when he but began to be puffed up with the wealth & precious things that God had given him, 2 Kings 20.12, to 19. But most remarkable is the Exampl of Nebuchadnezzar, who when be ascribed all to himself, saying:
for by this means shall God both pleasure his Servants, and honour himself, and indeed that he may be honoured by our wisdome, riches, graces, is the onely end for which he gives us to be wise, rich,
for by this means shall God both pleasure his Servants, and honour himself, and indeed that he may be honoured by our Wisdom, riches, graces, is the only end for which he gives us to be wise, rich,
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and gracious, and who hath more interest in the Grape then he that planted the Vine, who more right to the Crop than he that oweth the ground and soweth the seed? Therefore let not the wise man glory in his Wisdome,
and gracious, and who hath more Interest in the Grape then he that planted the Vine, who more right to the Crop than he that owes the ground and Soweth the seed? Therefore let not the wise man glory in his Wisdom,
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or desire of the Heart that makes rich, according to the comon Proverb, wishers & woulders are seldome or never good Housholders, the idle person saith Solomon shall be clothed with rags,
or desire of the Heart that makes rich, according to the Common Proverb, wishers & woulders Are seldom or never good Householders, the idle person Says Solomon shall be clothed with rags,
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& the sluggards poverty commeth upon him as an arm'd man, but ye hand of the diligent maketh rich, Prov. 10.4. and Chap. 12.17. The Greeks have a saying that plentifulnesse follows painfullnesse,
& the sluggards poverty comes upon him as an armed man, but you hand of the diligent makes rich, Curae 10.4. and Chap. 12.17. The Greeks have a saying that plentifulness follows painfullnesse,
Cajus Furius by his painful dexterity and unwearied labour, got more means out of one small field then his Neighbours out of many great ones, whereupon he was accused to ye Magistrate,
Cajus Furius by his painful dexterity and unwearied labour, god more means out of one small field then his Neighbours out of many great ones, whereupon he was accused to you Magistrate,
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and his well fed Oxen, and spake thus to the judges, See my Lords, these be my Witchrafts and Sorceries, which being done and spoke, he was presently absolved by the sentence of al, whence the Apostle exhorts ye Ephesians to labor in their several callings,
and his well fed Oxen, and spoke thus to the judges, See my lords, these be my Witchcrafts and Sorceries, which being done and spoke, he was presently absolved by the sentence of all, whence the Apostle exhorts you Ephesians to labour in their several callings,
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if they would have sufficient for themselves, and wherewith to help others, and this makes Solomon in praising the vertuous Woman for her bounty, note that she works diligently with her hands,
if they would have sufficient for themselves, and wherewith to help Others, and this makes Solomon in praising the virtuous Woman for her bounty, note that she works diligently with her hands,
Prov. 31.10, &c. And St. Luke the like of Dorcas her pains and industry, in making coats and garments, Acts 9.36,37, &c. And what but idlenesse makes so many Beggars,
Curae 31.10, etc. And Saint Lycia the like of Dorcas her pains and industry, in making coats and garments, Acts 9.36,37, etc. And what but idleness makes so many Beggars,
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Be therefore painful and industrious in thy calling, and God will undoutedly prosper, and replenish thee with the good things of this life. This is another step.
Be Therefore painful and Industria in thy calling, and God will undoubtedly prosper, and replenish thee with the good things of this life. This is Another step.
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It is our Saviours rule so to dispose of that plenty which God in his goodnesse bestowed upon us, that nothing be lost, John 6.12. And it is a rule which all good men will be sure to observe,
It is our Saviors Rule so to dispose of that plenty which God in his Goodness bestowed upon us, that nothing be lost, John 6.12. And it is a Rule which all good men will be sure to observe,
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will not, yea dare not spend wastfully, let means come in never so plentifully, and yet he of all men is sure of a lasting Competency, Prov. 28.27. Frugality saith Justine is the Mother of Vertues,
will not, yea Dare not spend wastefully, let means come in never so plentifully, and yet he of all men is sure of a lasting Competency, Curae 28.27. Frugality Says Justin is the Mother of Virtues,
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but an expensive Man whatsoever his getting be by wasting and overlashing of his estate, is sure not to thrive as it fared with that Captain in Tully, who was not a penny the richer for ye huge sum of Money given him,
but an expensive Man whatsoever his getting be by wasting and overlashing of his estate, is sure not to thrive as it fared with that Captain in Tully, who was not a penny the Richer for you huge sum of Money given him,
because he had done with it as a naked man would do with the nuts, he gathers, carry them all away in his belly, for lack of pockets: to want and wast differ:
Because he had done with it as a naked man would do with the nuts, he gathers, carry them all away in his belly, for lack of pockets: to want and waste differ:
But what the difference is betwixt a wise & prudent frugality, and a vain expence of Gods benefits, we may learn from, Gen. 42. &c. Where notwithstanding the 7 years of Famine, Aegypt had Corn enough when all other Countries were without,
But what the difference is betwixt a wise & prudent frugality, and a vain expense of God's benefits, we may Learn from, Gen. 42. etc. Where notwithstanding the 7 Years of Famine, Egypt had Corn enough when all other Countries were without,
AS when God created the World, the first thing he made was light, Gen. 1.3. So when he makes us new creatures, he first Creates light in the understanding, whereby the poor soul may sée his spiritual misery and wretchedness, which before by reason of that Vail or Curtain, which is drawn over every natural mans heart, 2 Cor. 3.14,15,16. he is so far from descerning, that with Laodicea, he thinks himself rich,
AS when God created the World, the First thing he made was Light, Gen. 1.3. So when he makes us new creatures, he First Creates Light in the understanding, whereby the poor soul may see his spiritual misery and wretchedness, which before by reason of that vail or Curtain, which is drawn over every natural men heart, 2 Cor. 3.14,15,16. he is so Far from discerning, that with Laodicea, he thinks himself rich,
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but he cannot do it, except he know it, neither can he be born of God, that knoweth him not, 1 John 4.7. nor can he love God, verse 8. whence that terrible Text, Jer. 19.25. Pour out thy fury upon the Heathen, that know thee not, Psal. 79.6. And that more terrible.
but he cannot do it, except he know it, neither can he be born of God, that Knoweth him not, 1 John 4.7. nor can he love God, verse 8. whence that terrible Text, Jer. 19.25. Pour out thy fury upon the Heathen, that know thee not, Psalm 79.6. And that more terrible.
wherefore let all such if they have ears, hear what I shall say unto them out of God's Word, in laying open these three Fundamental Principles of Religion:
Wherefore let all such if they have ears, hear what I shall say unto them out of God's Word, in laying open these three Fundamental Principles of Religion:
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Touching the Bounty and Goodness of God in Man's Creation, these things would be known. 1. That God in the beginning made men in Paradise after all his Works, that he might come as to a sumptuous Palace ready furnished. 2. That he was made a Compendium,
Touching the Bounty and goodness of God in Man's Creation, these things would be known. 1. That God in the beginning made men in Paradise After all his Works, that he might come as to a sumptuous Palace ready furnished. 2. That he was made a Compendium,
and Abridgement of all the other Creatures, as being a little world of himself, and contains in him more Generality then the Angels, having being, life, reason,
and Abridgement of all the other Creatures, as being a little world of himself, and contains in him more Generality then the Angels, having being, life, reason,
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and had dominion over all, so he did excel all other visible Creatures. 1. In that he had a reasonable Soul. 2. In that he had a speaking tongue. 3. In that he was made upright, with his face lifted up to Heaven. 4. In that all things were made subject to him. 5. In that he was made after the Image of God. 6. In that his Soul is Immortal. 7. In that he was ordained to eternal Glory.
and had dominion over all, so he did excel all other visible Creatures. 1. In that he had a reasonable Soul. 2. In that he had a speaking tongue. 3. In that he was made upright, with his face lifted up to Heaven. 4. In that all things were made Subject to him. 5. In that he was made After the Image of God. 6. In that his Soul is Immortal. 7. In that he was ordained to Eternal Glory.
and to enjoy a swéet and blessed Communion, with his Creator, so that man was created very good, did clearly and perfectly know the whole Will and Works of his Maker, was able out of the integrity of his Soul,
and to enjoy a sweet and blessed Communion, with his Creator, so that man was created very good, did clearly and perfectly know the Whole Will and Works of his Maker, was able out of the integrity of his Soul,
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but that which was acceptable, and well-pleasing unto God, as these ensuing Scriptures doth plainly prove, Gen. 1.26,27,30. Eccles. 7.29. Rom. 2.14,15. In the second place, to shew you how man came to be corrupted.
but that which was acceptable, and Well-pleasing unto God, as these ensuing Scriptures does plainly prove, Gen. 1.26,27,30. Eccles. 7.29. Rom. 2.14,15. In the second place, to show you how man Come to be corrupted.
and Endowments they had bestowed upon them, should be continued to them and theirs, onely upon condition of their Loyalty and personal Obedience (of which the tree of life was a pledge) and they should have,
and Endowments they had bestowed upon them, should be continued to them and theirs, only upon condition of their Loyalty and personal obedience (of which the tree of life was a pledge) and they should have,
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and gave them frée liberty to eat of the fruit of every trée of the Garden, save only of the Tree of Knowledge of good & evil, prohibiting them that alone,
and gave them free liberty to eat of the fruit of every tree of the Garden, save only of the Tree of Knowledge of good & evil, prohibiting them that alone,
even upon pain of eternal death to them & theirs, they most persidiously contemned and brake this Law, which (as sundry circumstances that do agravate it, shew) was a most execrable and damnable Sin;
even upon pain of Eternal death to them & theirs, they most perfidiously contemned and brake this Law, which (as sundry Circumstances that do aggravate it, show) was a most execrable and damnable since;
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Fourthly, In this sin was not only unkindness, not to be paralel'd, but withal, Murder of himself and all his posterity, who he knew were to stand or fall with him.
Fourthly, In this since was not only unkindness, not to be paralleled, but withal, Murder of himself and all his posterity, who he knew were to stand or fallen with him.
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Fifthly, Herein was foul Apostacy from God, to the Devil, to whom (in effect) charging God with Lying, Envy, Malice, &c. He revolted and adheared, rather then stick to his Maker.
Fifthly, Herein was foul Apostasy from God, to the devil, to whom (in Effect) charging God with Lying, Envy, Malice, etc. He revolted and adhered, rather then stick to his Maker.
so that in the place of Wisdom, Power, Holiness, Truth, Righteousness, and the like: Ornaments wherewith we had been cloathed, there hath succeded these, and the like.
so that in the place of Wisdom, Power, Holiness, Truth, Righteousness, and the like: Ornament wherewith we had been clothed, there hath succeeded these, and the like.
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and the Covenant being made with them as publique persons, not for themselves onely, but for their posterity, who were to stand or fall with them, they being left to the freedom of their own Wills, in Transgressing the Commandment of God, by eating the Forbidden-Fruit, through the Temptation of Satan, have made us and all Mankind descending from them by ordinary Generation,
and the Covenant being made with them as public Persons, not for themselves only, but for their posterity, who were to stand or fallen with them, they being left to the freedom of their own Wills, in Transgressing the Commandment of God, by eating the Forbidden-Fruit, through the Temptation of Satan, have made us and all Mankind descending from them by ordinary Generation,
I will onely name them, because I will be brief, Jer. 31.29. Rom. 5.12, to 21. Job 14.4. Isa. 64.6. Rom. 3.20,21,22,23. Gen. 6.5,6. Mat. •5. 19. Gal. 5.19,20,21. James 4.1. Tit. • ….15.
I will only name them, Because I will be brief, Jer. 31.29. Rom. 5.12, to 21. Job 14.4. Isaiah 64.6. Rom. 3.20,21,22,23. Gen. 6.5,6. Mathew •5. 19. Gal. 5.19,20,21. James 4.1. Tit. • ….15.
and as a filthy •ung-hill does continually reak forth and eva•uate odious odours, so do our hearts Naturally stream forth unsavory erutations, unholy •usts and Motions,
and as a filthy •ung-hill does continually reak forth and eva•uate odious odours, so do our hearts Naturally stream forth unsavoury erutations, unholy •usts and Motions,
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Ther• is no part, power, function, or faculty, either 〈 ◊ 〉 our Souls or Bodies, which is not become ready Instrument to dishour God, our heart are a root of all corruption, a séed-plat of all si• our Eyes are Eyes of Vanity, our Ears are Ears of Folly, our Mouths are Mouths 〈 ◊ 〉 Deceit, our Hands are Hands of Iniquity, an• every part doth strive to dishonour God;
Ther• is no part, power, function, or faculty, either 〈 ◊ 〉 our Souls or Bodies, which is not become ready Instrument to dishour God, our heart Are a root of all corruption, a séed-plat of all si• our Eyes Are Eyes of Vanity, our Ears Are Ears of Folly, our Mouths Are Mouths 〈 ◊ 〉 Deceit, our Hands Are Hands of Iniquity, an• every part does strive to dishonour God;
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And so much of Original Sin, which is the pravity, naughtiness, and corruption of our Nature, Psal. 51.5. Now o• actual Sin, which is the transgression of God's Law, 1 John 3.4. When evil thoughts ar• consented unto and performed in outwar• déeds, Jam. 1.15. Touching which we are t• know and take notice that the Law of God i• Spiritual,
And so much of Original since, which is the pravity, naughtiness, and corruption of our Nature, Psalm 51.5. Now o• actual since, which is the Transgression of God's Law, 1 John 3.4. When evil thoughts ar• consented unto and performed in outwar• Deeds, Jam. 1.15. Touching which we Are t• know and take notice that the Law of God i• Spiritual,
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neither doth it forbid onely the committing •f outward Sins in Word and Déed, but also all the secret Corruptions and Heart, Rom. 7. •3,14,15. Mat. 5.21,22,27,28. 1 John 3.15.
neither does it forbid only the committing •f outward Sins in Word and Deed, but also all the secret Corruptions and Heart, Rom. 7. •3,14,15. Mathew 5.21,22,27,28. 1 John 3.15.
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•gain, where any Duty is commanded, there •e means which tend thereunto is enjoyned, •nd where any vice is forbidden, there the Occasions, Provocations,
•gain, where any Duty is commanded, there •e means which tend thereunto is enjoined, •nd where any vice is forbidden, there the Occasions, Provocations,
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and be done in Faith, Obedience 〈 ◊ 〉 the Word, Humility, Saving-Knowledge, •nd sincere love to God, zeal of his Glory, and 〈 ◊ 〉 desire to edifie and win others,
and be done in Faith, obedience 〈 ◊ 〉 the Word, Humility, Saving-knowledge, •nd sincere love to God, zeal of his Glory, and 〈 ◊ 〉 desire to edify and win Others,
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and • … ves, we shall easily perceive that there is •ot one of those Righteous Precepts set down, Exod. 20, Which we have not broken ten thousand times;
and • … ves, we shall Easily perceive that there is •ot one of those Righteous Precepts Set down, Exod 20, Which we have not broken ten thousand times;
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yea, if we do but watch ove• our own hearts narrowly one day, we shall fin• an Army of unclean thoughts and desire• there perpetually, fighting against our Souls whereby we are continually tempted, draw• away,
yea, if we do but watch ove• our own hearts narrowly one day, we shall fin• an Army of unclean thoughts and desire• there perpetually, fighting against our Souls whereby we Are continually tempted, draw• away,
yet as quick as thought, tumbling ove• a thousand desires in one hour, to engende• •ew Sins, which is the reason our Sins accounted amongst those things that are infinit• as the Hairs of our Head, the Sands of th• Sea, the Stars of Heaven, our very Righteousness is as a menstruous cloath, what the is our sinfulness,
yet as quick as Thought, tumbling ove• a thousand Desires in one hour, to engende• •ew Sins, which is the reason our Sins accounted among those things that Are infinit• as the Hairs of our Head, the Sands of th• Sea, the Stars of Heaven, our very Righteousness is as a menstruous cloth, what the is our sinfulness,
but dost thou reprove other for their Swearing, didst thou never hea• Sermon unpreparedly, irreverently? &c. Do• thy Heart upon a Sabath-day, rest from Worldly thoughts, much more thy Tongue, •om Worldly Spéeches? Hast thou not mur•ered thy Neighbours Soul, by thy Negli•ence, Perswasion, Evil-example? &c. There 〈 ◊ 〉 Murther of the Heart, which is Hatred and Malice.
but dost thou reprove other for their Swearing, didst thou never hea• Sermon unpreparedly, irreverently? etc. Do• thy Heart upon a Sabbath-day, rest from Worldly thoughts, much more thy Tongue, •om Worldly Speeches? Hast thou not mur•ered thy Neighbours Soul, by thy Negli•ence, Persuasion, Evil-example? etc. There 〈 ◊ 〉 Murder of the Heart, which is Hatred and Malice.
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Thou hast not Stoln, but hast thou •o• Coveted, hast thou béen liberal to those •t are owners of a part of thy Goods? hast •ou not rob'd thy Brother of his good name, •hich is above Silver and Gold, hast thou •ot rob'd God of his Worship, of his Sabath, •f his Tithes? &c. Hast thou not born false wit•ess, by Lying, Flattering, Detracting, List•ing to Tales:
Thou hast not Stolen, but hast thou •o• Coveted, hast thou been liberal to those •t Are owners of a part of thy Goods? hast •ou not robbed thy Brother of his good name, •hich is above Silver and Gold, hast thou •ot robbed God of his Worship, of his Sabbath, •f his Tithes? etc. Hast thou not born false wit•ess, by Lying, Flattering, Detracting, List•ing to Tales:
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yea, by not defending thy •rothers good name? hast thou kept the tenth Commandment, which condemns the very first •otions of Sins, springing out of our hearts, •ough presently rejected,
yea, by not defending thy •rothers good name? hast thou kept the tenth Commandment, which condemns the very First •otions of Sins, springing out of our hearts, •ough presently rejected,
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so thus to agravate thy Sins in thine own sight, is the only way to have them extenuated in the sight of God, whence it is, that the more holy a Child of God is, the more sensible he is of his own unholiness, thinking none so vile as himself,
so thus to aggravate thy Sins in thine own sighed, is the only Way to have them extenuated in the sighed of God, whence it is, that the more holy a Child of God is, the more sensible he is of his own unholiness, thinking none so vile as himself,
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as it fared with Holy Job, Job 40.4. and 42.6. And with Isaiah in the 6 Chap. 5. Verse. And with St. Paul, 1 Tim. 1.15. Rom. 7.14, to 25. And with holy David who almost in every Psalm, so much bewails his Sins, Original and Actual, of Omision and Commission.
as it fared with Holy Job, Job 40.4. and 42.6. And with Isaiah in the 6 Chap. 5. Verse. And with Saint Paul, 1 Tim. 1.15. Rom. 7.14, to 25. And with holy David who almost in every Psalm, so much bewails his Sins, Original and Actual, of Omision and Commission.
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of which a •w, 1 Cor. 15.21,22. As in Adam all dyed, so 〈 ◊ 〉 Christ shall all be made alive, Rom. 5.18,19. •s by one mans disobedience, many were made •inners,
of which a •w, 1 Cor. 15.21,22. As in Adam all died, so 〈 ◊ 〉 christ shall all be made alive, Rom. 5.18,19. •s by one men disobedience, many were made •inners,
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as by the offence of one, •dgment came upon all men to condemnation, •hen so by the righteousness of one, the frée gift •me upon all men to justification of life, 2 Cor. • … 21. He hath made him to be sin for us, who •ew no sin, that we might be made the righte•sness of God in him, Rom. 4.25. He was de•ered to death for our Sins,
as by the offence of one, •dgment Come upon all men to condemnation, •hen so by the righteousness of one, the free gift •me upon all men to justification of life, 2 Cor. • … 21. He hath made him to be since for us, who •ew no since, that we might be made the righte•sness of God in him, Rom. 4.25. He was de•ered to death for our Sins,
and is risen again 〈 ◊ 〉 our Iustification, 1 Pet. 2.24. Who his •on self bear our sins in his own body on the •rée, by whose stripes we are healed, Isa. 53.5. •e was Wounded for our Transgressions, 〈 ◊ 〉 was broken for our Iniquities, the cha•sement of our peace was upon him,
and is risen again 〈 ◊ 〉 our Justification, 1 Pet. 2.24. Who his •on self bear our Sins in his own body on the •rée, by whose stripes we Are healed, Isaiah 53.5. •e was Wounded for our Transgressions, 〈 ◊ 〉 was broken for our Iniquities, the cha•sement of our peace was upon him,
and •ith his stripes we are healed; see further in •cts 4.12. Rom. 6.23. John 11.25. Ephes. • … 1 John 4.16. John 1.29. Acts 13.39. Col. • … 14. Gal. 3.22. Heb. 9.28. 1 Pet. 1.18,19,20. •s Christ was a Sinner onely by the Impu•tion of our sins, so we are just, onely by the •mputation of his Righteousness:
and •ith his stripes we Are healed; see further in •cts 4.12. Rom. 6.23. John 11.25. Ephesians • … 1 John 4.16. John 1.29. Acts 13.39. Col. • … 14. Gal. 3.22. Hebrew 9.28. 1 Pet. 1.18,19,20. •s christ was a Sinner only by the Impu•tion of our Sins, so we Are just, only by the •mputation of his Righteousness:
Therefore unti• with St. Paul thou renounceth thine own righteousness, and séest thy self the greatest of siners, art able to discern sin in every thing thou canst think, speak, or do;
Therefore unti• with Saint Paul thou Renounceth thine own righteousness, and See thy self the greatest of Sinners, art able to discern since in every thing thou Canst think, speak, or do;
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and until Christ shall become thine by regeneration and a lively faith, thou art bound to kéep the whole Law actually and spiritually, with thy whole man, thy whole life,
and until christ shall become thine by regeneration and a lively faith, thou art bound to keep the Whole Law actually and spiritually, with thy Whole man, thy Whole life,
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and adjudged to suffer Eternal Torments in Hell after Death, having no possibility to escape the fierce Wrath of Almighty God, who had already pronounced Sentence upon him,
and adjudged to suffer Eternal Torments in Hell After Death, having no possibility to escape the fierce Wrath of Almighty God, who had already pronounced Sentence upon him,
when neither Heaven nor Earth could have yeilded any satisfactory thing besides Christ, that could have satisfied God's justice, and merited Heaven for us.
when neither Heaven nor Earth could have yielded any satisfactory thing beside christ, that could have satisfied God's Justice, and merited Heaven for us.
even the most shameful, painful, and cursed death of the Cross, to redéem us, that whosoever believeth in him should not perish, but have everlasting Life.
even the most shameful, painful, and cursed death of the Cross, to Redeem us, that whosoever Believeth in him should not perish, but have everlasting Life.
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yet Christ hath sufficiently satisfied for all the sins of the faithful, and paid their debt even to the utmost farthing, as is evident by, Isa. 53.4,5. 2 Cor. 5.21. Heb. 9.29. 1 Pet. 2.24. Rom. 3.25,26. And sundry other places:
yet christ hath sufficiently satisfied for all the Sins of the faithful, and paid their debt even to the utmost farthing, as is evident by, Isaiah 53.4,5. 2 Cor. 5.21. Hebrew 9.29. 1 Pet. 2.24. Rom. 3.25,26. And sundry other places:
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yea, he will deceit all, even the mercy and goodness of God into poyson, for what will such a one suggest to himself, the Devil helping forward? Let it be granted, will he say that I were every way wretched and miserable, a great sinner, both originally and actually,
yea, he will deceit all, even the mercy and Goodness of God into poison, for what will such a one suggest to himself, the devil helping forward? Let it be granted, will he say that I were every Way wretched and miserable, a great sinner, both originally and actually,
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and the fruit thereof, unfeigned repentance, and each of them are so entailed, that none can lay claim to them but true believers, which repent and turn from all their sins to serve him in Holiness, without which no man shall see the Lord, Heb. 12.24. •sa. 59.20.
and the fruit thereof, unfeigned Repentance, and each of them Are so entailed, that none can lay claim to them but true believers, which Repent and turn from all their Sins to serve him in Holiness, without which no man shall see the Lord, Hebrew 12.24. •sa. 59.20.
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Again, John 3.15,16. God so loved the world, that he gave his only begoten Son, that whosoever believeth in him should not perish, but have everlasting life;
Again, John 3.15,16. God so loved the world, that he gave his only begotten Son, that whosoever Believeth in him should not perish, but have everlasting life;
and that •one may deceive themselves, he addeth, he •hat believeth not is condemned already, because he hath not believed on the onely begoten Son of God.
and that •one may deceive themselves, he adds, he •hat Believeth not is condemned already, Because he hath not believed on the only begotten Son of God.
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Again, Heb. 5.19. He is said to •t the Author of eternal Salvation, to them that •hey him, not unto them which continue in their •ebellious wickedness,
Again, Hebrew 5.19. He is said to •t the Author of Eternal Salvation, to them that •hey him, not unto them which continue in their •ebellious wickedness,
before the foundation of the World, that we should be holy and without blame before him in love, Ephes. 1.4. They therefore that never come to be holy were never chosen.
before the Foundation of the World, that we should be holy and without blame before him in love, Ephesians 1.4. They Therefore that never come to be holy were never chosen.
Yea, the Lord binds it with an Oath, that whosoever he redéemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousness all the days of their life.
Yea, the Lord binds it with an Oath, that whosoever he Redeemeth out of the hands of their spiritual enemies, they shall worship him in holiness and righteousness all the days of their life.
and that we should live soberly, righteously, and Godly in this present World, Tit. 2.12. By all which is plain, that as Christs Blood is a Chartar of Pardon,
and that we should live soberly, righteously, and Godly in this present World, Tit. 2.12. By all which is plain, that as Christ Blood is a Charter of Pardon,
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so withal it is a Covenant of Direction, and he that refuseth to live, as the Covenant prescribes, may perish as a Malefactor, that is hanged with a Pardo• about his Neck.
so withal it is a Covenant of Direction, and he that Refuseth to live, as the Covenant prescribes, may perish as a Malefactor, that is hanged with a Pardo• about his Neck.
yet they have another shift, the Devil blinds them, and makes the• believe they have a strong faith, good hearts, an• mean well, they repent of their Sins, have as good wishes and desires as can be, are Elected, hope to go to Heaven as well as the best.
yet they have Another shift, the devil blinds them, and makes the• believe they have a strong faith, good hearts, an• mean well, they Repent of their Sins, have as good wishes and Desires as can be, Are Elected, hope to go to Heaven as well as the best.
Again, Faith believeth the threats of the Word, as well as the promises. Now thou who pretendest Faith in the promises, shew me thy belief in the Threatnings;
Again, Faith Believeth the Treats of the Word, as well as the promises. Now thou who pretendest Faith in the promises, show me thy belief in the Threatenings;
for didst thou believe the truth of these Menaces which God hath denounced against Vnclean, Covetous, Ambitious, Vnjust, Envious, Malicious Persons, and such like Sinners;
for didst thou believe the truth of these Menaces which God hath denounced against Unclean, Covetous, Ambitious, Unjust, Envious, Malicious Persons, and such like Sinners;
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as it is of the flesh, so it brings forth the fruits of the Flesh, v. 19,20,21. Now this is a sure Rule, the perswasion onely which follows sound Humiliation, is Faith;
as it is of the Flesh, so it brings forth the fruits of the Flesh, v. 19,20,21. Now this is a sure Rule, the persuasion only which follows found Humiliation, is Faith;
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Secondly, As for their good hearts, and intentions, they may think what they will, but every wise man knows that the outward actions, declare the inward intentions.
Secondly, As for their good hearts, and intentions, they may think what they will, but every wise man knows that the outward actions, declare the inward intentions.
for they slumber, and suppose themselves good Christians, their Faith is but a dream, their hope but a dream, their charity but a dream, their obedience but a dream, their whole Religion but a dream,
for they slumber, and suppose themselves good Christians, their Faith is but a dream, their hope but a dream, their charity but a dream, their Obedience but a dream, their Whole Religion but a dream,
and so their assurance of salvation is but a dream, they have regeneration in conceit, repentance and righteousness in conceit, they serve God well in conceit, do the works of justice and •iety in conceit,
and so their assurance of salvation is but a dream, they have regeneration in conceit, Repentance and righteousness in conceit, they serve God well in conceit, do the works of Justice and •iety in conceit,
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But let every wicked • … an and formal professor know that if Christ • … th freed them from the damnation of Sin, he •ath also fréed them from the dominion of Sin. Christ's justifying blood, is given us by his sancti•ying spirit.
But let every wicked • … an and formal professor know that if christ • … th freed them from the damnation of since, he •ath also freed them from the dominion of Sin. Christ's justifying blood, is given us by his sancti•ying Spirit.
He being consecrated, was made the •uthor of eternal salvation, to them, and only • … em that obey him, Heb. 5.9. But vicious men • … nk God is all mercy,
He being consecrated, was made the •uthor of Eternal salvation, to them, and only • … em that obey him, Hebrew 5.9. But vicious men • … nk God is all mercy,
But in the last place, touching their election, this is an infallible truth, whomsoever God hath appointed to salvation, to them he hath appointed the means also, which is holiness.
But in the last place, touching their election, this is an infallible truth, whomsoever God hath appointed to salvation, to them he hath appointed the means also, which is holiness.
Indéed a man may be so hold of his predestination, as to forget his conversation: so he may dream himself in heaven, and awaken from the dream in hell:
Indeed a man may be so hold of his predestination, as to forget his Conversation: so he may dream himself in heaven, and awaken from the dream in hell:
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Though God had promised Paul that his company should not be drowned, yet he told the Marriners, that unless they kept the ship, they should be drowned, Acts 27.22.23. As if their safety should not be without means;
Though God had promised Paul that his company should not be drowned, yet he told the Mariners, that unless they kept the ship, they should be drowned, Acts 27.22.23. As if their safety should not be without means;
It was impossible for Herod to kill the Child Iesus, yet he must flye into Aegypt. And so I have shown in the last place, what are the conditions of the New Covenant,
It was impossible for Herod to kill the Child Iesus, yet he must fly into Egypt. And so I have shown in the last place, what Are the conditions of the New Covenant,
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for the proof hereof to make the same more clear, I shall give you a demonstration of several particular advantages, which the people of God gain by their Afflictions.
for the proof hereof to make the same more clear, I shall give you a demonstration of several particular advantages, which the people of God gain by their Afflictions.
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In the first place, they are a notable •eans to rouze them out of carelesse security, and bring them to Repentance, Job 33.16,17. God openeth the Ears of Men even by their Corrections, that he might cause man to turn away from his enterprize,
In the First place, they Are a notable •eans to rouse them out of careless security, and bring them to Repentance, Job 33.16,17. God Openeth the Ears of Men even by their Corrections, that he might cause man to turn away from his enterprise,
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and that he might kéep back his Soul from the Pit. Our afflictions are as Benhadads Counsellours, that sent him with a Cord about his Neck to the merciful King of Israel. The Church of God under the Crosse is brought to a serious Consideration of her estate, and saith:
and that he might keep back his Soul from the Pit. Our afflictions Are as Benhadad's Counsellors, that sent him with a Cord about his Neck to the merciful King of Israel. The Church of God under the Cross is brought to a serious Consideration of her estate, and Says:
Let us search and try our ways, and turn again to the Lord, Lam. 3.40. Affliction is the Hammer which breaks our Rocky Hearts, adversity hath whipt many a Soul to Heaven, which otherwise Prosperity had couched to Hell:
Let us search and try our ways, and turn again to the Lord, Lam. 3.40. Affliction is the Hammer which breaks our Rocky Hearts, adversity hath whipped many a Soul to Heaven, which otherwise Prosperity had couched to Hell:
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was not the Prodigal riding post thither till he was soundly lasht home again to his fathers house by those hard hearted and pitilesse Naballs which refused to fill his Belly with the Husks of the Swine:
was not the Prodigal riding post thither till he was soundly lashed home again to his Father's house by those hard hearted and pitiless Nabal's which refused to fill his Belly with the Husks of the Swine:
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and indeed seldome is any Man awakened from the sleep of Sin but by Affliction: for as Aloes kills worms in the stomach, or as Frost and Cold destroys Vermin,
and indeed seldom is any Man awakened from the sleep of since but by Affliction: for as Aloes kills worms in the stomach, or as Frost and Cold Destroys Vermin,
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yea how many will confesse that one Affliction hath done more good upon them, then many Sermons that they have Learned, more good in one Days or Weeks misery,
yea how many will confess that one Affliction hath done more good upon them, then many Sermons that they have Learned, more good in one Days or Weeks misery,
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and delivers it to his Master, when Children have done a fault Mothers use to fright them with Bull beggars, the Child thinks surely they will have him,
and delivers it to his Master, when Children have done a fault Mother's use to fright them with Bull beggars, the Child thinks surely they will have him,
and then will she make her own Conditions, and so the very end which God aims at in setting those Adders upon thee, is that thou shouldst turn thine Eyes inward, that thou may see,
and then will she make her own Conditions, and so the very end which God aims At in setting those Adders upon thee, is that thou Shouldst turn thine Eyes inward, that thou may see,
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for what thou sufferest, pry narrowly into thine own fore•ast actions, which if thou dost, a hundred to one thou will find sin, it may be this very sin the cause of thy present affliction,
for what thou sufferest, pry narrowly into thine own fore•ast actions, which if thou dost, a hundred to one thou will find since, it may be this very since the cause of thy present affliction,
wherefore let this Correction bring forth Conversion, cleanse your hands ye sinners, and purifie your hearts ye double minded, Jam. 4.8. Not your Hands onely with Pilate, but your Hearts with David, yea & your Eyes too with Mary Magdalen, if it be possible,
Wherefore let this Correction bring forth Conversion, cleanse your hands you Sinners, and purify your hearts you double minded, Jam. 4.8. Not your Hands only with Pilate, but your Hearts with David, yea & your Eyes too with Marry Magdalen, if it be possible,
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though dry Sorrow may be as good as wet, whose Eyes were a Laver, and Hair a Towel to wash and wipe the feet of Christ, humble thy self like the Ninevites, Jonah 3.6. Who put sackcloath upon their Loins,
though dry Sorrow may be as good as wet, whose Eyes were a Laver, and Hair a Towel to wash and wipe the feet of christ, humble thy self like the Ninevites, Jonah 3.6. Who put Sackcloth upon their Loins,
but Peter? Go saith he and tell his Disciples, and tell Peter that he will go before you into Gallilee, Mark 16.7. Though Peter had Sined above the rest,
but Peter? Go Says he and tell his Disciples, and tell Peter that he will go before you into Galilee, Mark 16.7. Though Peter had Sinned above the rest,
Secondly, Afflictions serve to work in us amendment of Life, every Affliction Sanct•fied Rubs off some Rust, melts off some Dresse, strains out some Corruption, &c. Which done we rise ou• of trouble as Christ rose out of the Grave,
Secondly, Afflictions serve to work in us amendment of Life, every Affliction Sanct•fied Rubs off Some Rust, melts off Some Dress, strains out Some Corruption, etc. Which done we rise ou• of trouble as christ rose out of the Grave,
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But afterwards it bringeth the quiet fruits of Righteousnesse to them that are thereby exercised, Heb. 12.11. God beats us that he may better us, he hedgeth us about with Thorns that he may keep us within Compasse,
But afterwards it brings the quiet fruits of Righteousness to them that Are thereby exercised, Hebrew 12.11. God beats us that he may better us, he hedgeth us about with Thorns that he may keep us within Compass,
God strips the Body of pleasure to cloath the Soul with Righteousnesse, and oftentimes strengthen our state of Grace by Impoverishing our Temporal estate,
God strips the Body of pleasure to cloth the Soul with Righteousness, and oftentimes strengthen our state of Grace by Impoverishing our Temporal estate,
and that that which multiplyed his outward estate hath abated his inward, and so on the contrary David was never so tender as when he was hunted like a patridge, 1 Sam. 26.20. Jonah was at best in the Whales Belly:
and that that which multiplied his outward estate hath abated his inward, and so on the contrary David was never so tender as when he was hunted like a patridge, 1 Sam. 26.20. Jonah was At best in the Whale's Belly:
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but as the waters rose, the Ark rose still higher and higher, in like sort when the waters of affliction arise, down goes the Pride of Life, the Lust of the Eyes:
but as the waters rose, the Ark rose still higher and higher, in like sort when the waters of affliction arise, down Goes the Pride of Life, the Lust of the Eyes:
Oh! admirable use of Afflictions, Health from a wound, cure from a disease, out of greif joy, gain out of losse, out of Infirmity strength, out of sin, Holinesse:
Oh! admirable use of Afflictions, Health from a wound, cure from a disease, out of grief joy, gain out of loss, out of Infirmity strength, out of since, Holiness:
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Lord saith Isaiah, in trouble they will visit thee, they poured out prayers when thy chastning was upon them, Isa. 26.16. In their affliction saith Hosea they will séek thée diligently, Hos. 5.15. That we never pray so féelingly, fervently, forcibly as in time of affliction, may be seen in the examples of the Children of Israel, Judges 3.9,15. Elisha, 2 Kings 6.18. Hezekiah, 2 Kings 19.15,16.
Lord Says Isaiah, in trouble they will visit thee, they poured out Prayers when thy chastening was upon them, Isaiah 26.16. In their affliction Says Hosea they will seek thee diligently, Hos. 5.15. That we never pray so feelingly, fervently, forcibly as in time of affliction, may be seen in the Examples of the Children of Israel, Judges 3.9,15. Elisha, 2 Kings 6.18. Hezekiah, 2 Kings 19.15,16.
And Lastly, Jehosophat, who being told that there was a great multitude coming against him from beyond ye Sea, out of Aram: it follows ye Jehosophat feared,
And Lastly, Jehoshaphat, who being told that there was a great multitude coming against him from beyond the Sea, out of Aram: it follows you Jehoshaphat feared,
& set himself to fear the Lord, & proclaimed a fast throughout all Judea, yea they came out of all parts and joyn'd with him to enquire of the Lord, 2 Chron. 20.3,4. Neither doth it make us alone, which suffer, earnest in Prayer,
& Set himself to Fear the Lord, & proclaimed a fast throughout all Judea, yea they Come out of all parts and joined with him to inquire of the Lord, 2 Chronicles 20.3,4. Neither does it make us alone, which suffer, earnest in Prayer,
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but it makes others also labour in prayer to God for us, 2 Cor. 1.10,11. Again, Crosses are the files and whetstones that set an edge on our devotions, without which they grow dull, and ineffectual:
but it makes Others also labour in prayer to God for us, 2 Cor. 1.10,11. Again, Crosses Are the files and whetstones that Set an edge on our devotions, without which they grow dull, and ineffectual:
Néed will make us both humble and eloquent ▪ if the case be woful it will be exprest accordingly, the despair of all other helps sends us importunately to the God of power,
Need will make us both humble and eloquent ▪ if the case be woeful it will be expressed accordingly, the despair of all other helps sends us importunately to the God of power,
It is written of the Children of Israel, that so soon as they cried unto ye Lord he delivered them from their servitude under Eglon King of Moab, yet it is plain they were eightéen years under this Bondage undelivered, Judges 3.14,15. Doubtlesse they were not so unsensible of their Misery,
It is written of the Children of Israel, that so soon as they cried unto you Lord he Delivered them from their servitude under Eglon King of Moab, yet it is plain they were eightéen Years under this Bondage undelivered, Judges 3.14,15. Doubtless they were not so unsensible of their Misery,
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as David, others by friends, as Joseph, some in body as Lazarus, others in goods as Job, others in liberty as John. In all extremities let us send this Messenger to Christ for ease:
as David, Others by Friends, as Joseph, Some in body as Lazarus, Others in goods as Job, Others in liberty as John. In all extremities let us send this Messenger to christ for ease:
St. Peter at Christs Tranfiguration enjoying but a glimpse of happinesse, he was so ravished and transported with the love of his present estate that he breaks out into these words:
Saint Peter At Christ Tranfiguration enjoying but a glimpse of happiness, he was so ravished and transported with the love of his present estate that he breaks out into these words:
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and being loath to depart, Christ must make 3 Tabernacles, Mat. 17.4. The love of this world so makes us forget the world to come, that like the Israelites, we desire rather to live in the troubles of Aegypt, then in the Land of Promise:
and being loath to depart, christ must make 3 Tabernacles, Mathew 17.4. The love of this world so makes us forget the world to come, that like the Israelites, we desire rather to live in the Troubles of Egypt, then in the Land of Promise:
But as sleep composeth drunkennesse, so the Crosse will bring a Man to himself again, for when the staff we nourish to bear us becomes a Cudgel to beat us,
But as sleep composeth Drunkenness, so the Cross will bring a Man to himself again, for when the staff we nourish to bear us becomes a Cudgel to beatrice us,
when we find the world to serve us as the Jews did Christ, carry us up to the top of a Hill and then strive to throw us down headlong, Luke 4.29. When ye mind is so invested with cares, molested with grief, vexed with pain that which way so ever we cast our Eyes we find cause of Complaint, we more loathed the World than ever we lov'd it,
when we find the world to serve us as the jews did christ, carry us up to the top of a Hill and then strive to throw us down headlong, Lycia 4.29. When you mind is so invested with Cares, molested with grief, vexed with pain that which Way so ever we cast our Eyes we find cause of Complaint, we more loathed the World than ever we loved it,
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so deales ye Lord with us, he maketh this life bitter unto us by suffering our enemies to persecute and oppresse us, to the end we may contemn the world,
so deals you Lord with us, he makes this life bitter unto us by suffering our enemies to persecute and oppress us, to the end we may contemn the world,
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and transport our hopes from earth to heaven, he makes us weep in this ve•l of misery, that we may the more eagerly long for that place of felicity, where all tears shall be wiped from our Eyes.
and transport our hope's from earth to heaven, he makes us weep in this ve•l of misery, that we may the more eagerly long for that place of felicity, where all tears shall be wiped from our Eyes.
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O that I were so rich, so healthful, so quiet, so happy, &c. Alas though thou hadst thy wish for the present, thou shouldst perhaps be a looser in the sequel.
Oh that I were so rich, so healthful, so quiet, so happy, etc. Alas though thou Hadst thy wish for the present, thou Shouldst perhaps be a looser in the sequel.
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as others can forgo ye Court, yea as willingly •is as dine, yea no servant so desires ye end of his years, no stranger so longs to be at home as he expects the promise of Christs coming, it is ye strength of his hope, ye swéet object of his faith, in ye midst of all sorrows the comfort of his heart, ye heart of all his comforts, the encouragement of his wearied spirits, the common Clausulce, the continual Period and shutting up of his prayers, come Lord Iesus come quickly.
as Others can forgo you Court, yea as willingly •is as dine, yea no servant so Desires you end of his Years, no stranger so longs to be At home as he expects the promise of Christ coming, it is the strength of his hope, you sweet Object of his faith, in the midst of all sorrows the Comfort of his heart, you heart of all his comforts, the encouragement of his wearied spirits, the Common Clausulce, the continual Period and shutting up of his Prayers, come Lord Iesus come quickly.
as wise Marriers in a Calm make all their tackling sure and strong, that they may be provided against the next storm, which they cannot look to be long without,
as wise Marriers in a Cam make all their tackling sure and strong, that they may be provided against the next storm, which they cannot look to be long without,
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when they look every day for the aproach of the enemy, the way to be safe is never to be secure, we are oft times set upon, to ye end that we may continually buckle unto us the whole Armor of God prescribed by Paul, Ephes. 6.13, to 19. That we may be always ready for the Battel by Walking surcumspectly, not as Fools but as Wise, Ephes. 5.15. For as those that have no enemies to encounter them, cast their Armour aside & let it rust,
when they look every day for the approach of the enemy, the Way to be safe is never to be secure, we Are oft times Set upon, to you end that we may continually buckle unto us the Whole Armour of God prescribed by Paul, Ephesians 6.13, to 19. That we may be always ready for the Battle by Walking surcumspectly, not as Fools but as Wise, Ephesians 5.15. For as those that have no enemies to encounter them, cast their Armour aside & let it rust,
but when we have continual use of it, we still keep it fast buckled unto us, that being arm'd at all points we may be able to make resistance, that we be not be surprized at unawares,
but when we have continual use of it, we still keep it fast buckled unto us, that being armed At all points we may be able to make resistance, that we be not be surprised At unawares,
but more inconvenient in divers respects, as wise Scipio that mirrour of wisdome told some, who with no small joy avouched yt the common wealth of Rome was now in safe estate, seeing they had vanquished the Carthaginians, and conquered the Inhabitants of Pontus, neither would he for that onely reason have Carthage destroy'd because it should hinder Rome from sléeping,
but more inconvenient in diverse respects, as wise Scipio that mirror of Wisdom told Some, who with no small joy avouched that the Common wealth of Room was now in safe estate, seeing they had vanquished the Carthaginians, and conquered the Inhabitants of Pontus, neither would he for that only reason have Carthage destroyed Because it should hinder Room from sleeping,
strong & warlike Nations to be in ye midst of Israel, lest Israel should sleep in sin and want matter for exercise, fight and conquest here, may be felicity with security never with safety.
strong & warlike nations to be in you midst of Israel, lest Israel should sleep in since and want matter for exercise, fight and conquest Here, may be felicity with security never with safety.
then those that ever fear their masters suddain return, no housholder more safe then he who at every watch suspects ye Thiefs entring, Sampson could not be bound till he was first got asleep, wouldst thou not be overcome be not secure flye from the works of darknesse at a great distance,
then those that ever Fear their Masters sudden return, no householder more safe then he who At every watch suspects you Thieves entering, Sampson could not be bound till he was First god asleep, Wouldst thou not be overcome be not secure fly from the works of darkness At a great distance,
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yea the provident Fenman mends his Banks in Summer left his Ground be drown'd in the winter, and we must so take our leaves of all afflictions, that we reserve a lodging for them and expect their return,
yea the provident Fenman mends his Banks in Summer left his Ground be drowned in the winter, and we must so take our leaves of all afflictions, that we reserve a lodging for them and expect their return,
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First, Our selves, divers play Alexander on the Stage, but few or none in the field, many can suffer Martyrdome in speculation, who being put to it cannot concort a foul Word, we are all Valiant Souldiers till we come to fight, excellent Philosophers, till we come to dispute;
First, Our selves, diverse play Alexander on the Stage, but few or none in the field, many can suffer Martyrdom in speculation, who being put to it cannot concort a foul Word, we Are all Valiant Soldiers till we come to fight, excellent Philosophers, till we come to dispute;
but fall they into Poverty, & then yt they may maintain themselves, they will lye, deceive, steal, prostitute their Chastity, sell their Consciences,
but fallen they into Poverty, & then that they may maintain themselves, they will lie, deceive, steal, prostitute their Chastity, fell their Consciences,
but a man is indeed what he is in tryal, if our souls shall like of Christ for a Suitor when we find no other joynture but the Crosse we are sure we are Christians.
but a man is indeed what he is in trial, if our Souls shall like of christ for a Suitor when we find no other jointure but the Cross we Are sure we Are Christians.
and winnowing ye Chaffe from the Corn, so persecution seperates the Hypocrite from the Company of Believers, Luke 22.31. When a serving-man follows two men walking together, we cannot tell which is his Master till they part,
and winnowing the Chaff from the Corn, so persecution separates the Hypocrite from the Company of Believers, Lycia 22.31. When a Serving man follows two men walking together, we cannot tell which is his Master till they part,
but the friend is false hearted, who observes me onely for his own ends, affliction trieth whether a man hath grace in his heart or no, set an empty Pitcher (the resemblance a wicked man) to ye fire it crack presently,
but the friend is false hearted, who observes me only for his own ends, affliction trieth whither a man hath grace in his heart or no, Set an empty Pitcher (the resemblance a wicked man) to you fire it Crac presently,
wheras the full (which resembles the Child of God) will abide boyling afflictions, are the waters wher our Gideon will try whether we are fit Souldiers to fight the Battel of faith.
whereas the full (which resembles the Child of God) will abide boiling afflictions, Are the waters where our gideon will try whither we Are fit Soldiers to fight the Battle of faith.
but to persist, in actions of goodnesse, though Tiranny torment death and hell stood in our way, this is that which shall be Crown'd with Glory: finally;
but to persist, in actions of Goodness, though Tyranny torment death and hell stood in our Way, this is that which shall be Crowned with Glory: finally;
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affliction and persecution is both a whetstone and touchstone to each particular Grace, it humbles the spirits of the repentant, trieth the faith and patience of the sincere Christian,
affliction and persecution is both a whetstone and touchstone to each particular Grace, it humbles the spirits of the repentant, trieth the faith and patience of the sincere Christian,
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yea like some beasts they are mad with Baiting, if crosses of losses rush in upon them they fall to the Language of Job's Wife, Curse God and dye; or to that of the King of Israels Messenger, Why should I serve God any longer, 2 Kings 6.33.
yea like Some beasts they Are mad with Baiting, if Crosses of losses rush in upon them they fallen to the Language of Job's Wife, Curse God and die; or to that of the King of Israel's Messenger, Why should I serve God any longer, 2 Kings 6.33.
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and greater punishments for the time to come, we are chastened of the Lord saith the Holy Ghost that we might not be condemned in the world, 1 Cor. 11.32. If we be not chastened here we shall be condemned hereafter, erring souls be Corrected that they may be Converted, not confounded.
and greater punishments for the time to come, we Are chastened of the Lord Says the Holy Ghost that we might not be condemned in the world, 1 Cor. 11.32. If we be not chastened Here we shall be condemned hereafter, erring Souls be Corrected that they may be Converted, not confounded.
If Paul had not been buffeted by Satan and wicked men ▪ he had been exalted out of measure, 2 Cor. 12.7. Pride is so dangerous a poison, that of another poison there was confected a counter-poison to preserve him from it, God would rather suffer this choson vessel to fail into some infirmity,
If Paul had not been buffeted by Satan and wicked men ▪ he had been exalted out of measure, 2 Cor. 12.7. Pride is so dangerous a poison, that of Another poison there was confected a counterpoison to preserve him from it, God would rather suffer this choson vessel to fail into Some infirmity,
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Lest I should be exalted above measure, through the abundance, through the abundance of Revelations (there was ye poison of Pride inst•uating it self) I had a Thorn in the flesh, the Messenger of Satan to buffet me, there was the Counter-poyson or Antidote which did at once make him both sick and whole,
Lest I should be exalted above measure, through the abundance, through the abundance of Revelations (there was the poison of Pride inst•uating it self) I had a Thorn in the Flesh, the Messenger of Satan to buffet me, there was the Counterpoison or Antidote which did At once make him both sick and Whole,
yea we gain strength by every new fall, from hence issues deeper Humiliation, stronger hatred of sin, fresh indignation against our selves, more experience of ye deceitfulnesse of our hearts, renewed resolutions,
yea we gain strength by every new fallen, from hence issues Deeper Humiliation, Stronger hatred of since, fresh Indignation against our selves, more experience of you deceitfulness of our hearts, renewed resolutions,
Bodily sicknesse, saith St. Gregory cleanseth away sins committed, and hindreth those that in health might have been committed, the flesh indeed is nourished by softnesse,
Bodily sickness, Says Saint Gregory Cleanseth away Sins committed, and hindereth those that in health might have been committed, the Flesh indeed is nourished by softness,
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but ye spirit by hardnesse, that is fed by delights and pleasures, this groweth by Bitternesse, •nd hereupon when a religious man pray•d, John the Anchorite to frée him of a cer•ain Ague, he answered him,
but you Spirit by hardness, that is fed by delights and pleasures, this grows by Bitterness, •nd hereupon when a religious man pray•d, John the Anchorite to free him of a cer•ain Ague, he answered him,
saith Aristotle, •oney to one oppressed with Cheller, and •eat to one troubled with Morbus Co•aliacus, which increaseth ye disease, saith •utarch: for as Noah was drunk with his •on wine,
Says Aristotle, •oney to one oppressed with Cheller, and •eat to one troubled with Morbus Co•aliacus, which increases you disease, Says •utarch: for as Noah was drunk with his •on wine,
but the fire of correction eats out the rust of corruption, many are able to say they have learned to stand by falling, got strength by weakness, burnt child dreads the fire,
but the fire of correction eats out the rust of corruption, many Are able to say they have learned to stand by falling, god strength by weakness, burned child dreads the fire,
and like Torches we flame the Brighter for brusting and knocking, God suffered Satan to spoil Job of his substance, rob him of his Children, punish him in the body;
and like Torches we flame the Brighter for bursting and knocking, God suffered Satan to spoil Job of his substance, rob him of his Children, Punish him in the body;
as the Physitian in making of Treacle or Mithridate for his patient, useth serpents adders and such like poyson, that he may drive out one poyson with another,
as the physician in making of Treacle or Mithridate for his patient, uses Serpents Adders and such like poison, that he may drive out one poison with Another,
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namely, the evil of sin, and the evil of punishment, and that both Temporal and Eternal, God suffers us to be afflicted because he will not suffer us to be damn'd, such is the goodnesse of our heavenly Father to us, that even his anger proceeds from Mercy, he scourgeth the flesh that the spirit may be saved in the day of Iesus Christ, 1 Cor. 5.5. Yea Joseph was therefore abased in the Dungeon that his advancement might be the greater.
namely, the evil of since, and the evil of punishment, and that both Temporal and Eternal, God suffers us to be afflicted Because he will not suffer us to be damned, such is the Goodness of our heavenly Father to us, that even his anger proceeds from Mercy, he scourges the Flesh that the Spirit may be saved in the day of Iesus christ, 1 Cor. 5.5. Yea Joseph was Therefore abased in the Dungeon that his advancement might be the greater.
Though affliction he hard of Digestion to the natural man, yet the shéep of Christ know that to féed upon this salt Marsh is the onely preservative against the rot, ye experienced Christian knowe that it is good for the soul, yt the body is somtimes sick,
Though affliction he hard of Digestion to the natural man, yet the sheep of christ know that to feed upon this salt Marsh is the only preservative against the rot, you experienced Christian know that it is good for the soul, that the body is sometimes sick,
& cares not so the sin of his soul may be lessened, though the sores of his flesh be increased, it is better saith S. Hierom to have a sick stomack then a grieved mind,
& Cares not so the since of his soul may be lessened, though the sores of his Flesh be increased, it is better Says S. Hieronymus to have a sick stomach then a grieved mind,
now who would not be willing to Bleed, when by ye means an inveterate sickness may be prevented? yea it is a happy bloodlett•ng which saves the life, which made S. Augustine say unto God:
now who would not be willing to Bleed, when by the means an inveterate sickness may be prevented? yea it is a happy bloodlett•ng which saves the life, which made S. Augustine say unto God:
And another, Let me swim through a River of Boyling Brimstone to live eternally happy, rather then dwell in a Paradise of pleasure to be damned after death.
And Another, Let me swim through a River of Boiling Brimstone to live eternally happy, rather then dwell in a Paradise of pleasure to be damned After death.
but when they see the Kite, then they come without calling, and so it fares with Gods Children, till affliction comes the prodigal •ever thought of his Father till he wanted Husks, the Widdow yt is left alone trusteth in God, saith ye Apostle, 1 Tim. 5.5. Who when she had an Husband leaned too much upon him, the poor man depends not upon the relief of others till he finds nothing at home, till our means is spent we are apt to trust in uncertain riches,
but when they see the Kite, then they come without calling, and so it fares with God's Children, till affliction comes the prodigal •ever Thought of his Father till he wanted Husks, the Widow that is left alone Trusteth in God, Says you Apostle, 1 Tim. 5.5. Who when she had an Husband leaned too much upon him, the poor man depends not upon the relief of Others till he finds nothing At home, till our means is spent we Are apt to trust in uncertain riches,
Help us O Lord our God for we rest on thee, 2 Chron. 14. I thought in my prosperity, saith David, I shall never be moved but thou didst hide thy face & I was troubled, then cryed I unto thée:
Help us O Lord our God for we rest on thee, 2 Chronicles 14. I Thought in my Prosperity, Says David, I shall never be moved but thou didst hide thy face & I was troubled, then cried I unto thee:
It is high time to humble them that do not find themselves to stand in need of God, who so nourisheth his Servant daintily from his Childhood, shall after find him stubborn in prosperity;
It is high time to humble them that do not find themselves to stand in need of God, who so Nourishes his Servant daintily from his Childhood, shall After find him stubborn in Prosperity;
even St. Paul was sick of this disease, he began to be puft up untill the Messenger of Satan was sent to take him down, 2 Cor. 12.7. And St. Peter, Math. 26.33. Though all men should forsake thee yet I will never forsake thee, bravely promised,
even Saint Paul was sick of this disease, he began to be puffed up until the Messenger of Satan was sent to take him down, 2 Cor. 12.7. And Saint Peter, Math. 26.33. Though all men should forsake thee yet I will never forsake thee, bravely promised,
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for they have not lost so much by their fall as they have got by being down, it is better to be humble under sin then to •e proud of grace, of ye two to be a Pharisee is worse than to be a Publican, to be proud of good endowments is worse than to have neither pride nor good endowments,
for they have not lost so much by their fallen as they have god by being down, it is better to be humble under since then to •e proud of grace, of you two to be a Pharisee is Worse than to be a Publican, to be proud of good endowments is Worse than to have neither pride nor good endowments,
Again it makes us pitiful and compassionate to others, they (said Sophocles ) are usually the most compassionate to others, who have suffered miseries themselves,
Again it makes us pitiful and compassionate to Others, they (said Sophocles) Are usually the most compassionate to Others, who have suffered misery's themselves,
Secondly, When he can poyson our good works with Pharisaism, he makes us by overvaluing them to loose them, confidence in God doth onely support us, without him we are like Vines unpropt, which on the earth do crawl,
Secondly, When he can poison our good works with Pharisaism, he makes us by overvaluing them to lose them, confidence in God does only support us, without him we Are like Vines unpropped, which on the earth do crawl,
but we may we must thank grace for it, which is al in all, yea can bear no fruit faith our Saviour except ye abide in me, John 15.4. Ye more expresly, without me, ye can do nothing, ver. 5. So that we cannot put too much trust in him nor too little in our selves:
but we may we must thank grace for it, which is all in all, yea can bear no fruit faith our Saviour except you abide in me, John 15.4. the more expressly, without me, you can do nothing, ver. 5. So that we cannot put too much trust in him nor too little in our selves:
So proud are we by nature yt before we come to the Tryal we think yt we can repel the strongest assault, and overcom all enemies by our own power,
So proud Are we by nature that before we come to the Trial we think that we can repel the Strongest assault, and overcome all enemies by our own power,
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and when he hath brought us to this, the greater submission the more grace, if there be one hollow in the Valley lower then another thither the waters gather,
and when he hath brought us to this, the greater submission the more grace, if there be one hollow in the Valley lower then Another thither the waters gather,
Ninthly, That we may be conformable to Christ our Head, & like our elder Brother who was consecrated through afflictions, reviled, buffeted, spit upon, Crucified, what not,
Ninthly, That we may be conformable to christ our Head, & like our elder Brother who was consecrated through afflictions, reviled, buffeted, spit upon, crucified, what not,
for ye Scribes were against him, the Pharisees against him, ye rulers banded themselves against him, ye Atheists against him, Herod & all ye spiteful & envious Jews against him, whose birth was mean, whose life was contemptible,
for you Scribes were against him, the Pharisees against him, you Rulers banded themselves against him, you Atheists against him, Herod & all you spiteful & envious jews against him, whose birth was mean, whose life was contemptible,
& whose death was ignominious, yea his pallace was a stable, his Courtiers Beasts, his chase of state a Manger, his royal Robes a few rags, no Bells Ring, no Bone-fires proclaim his • … th through the populous stréets, no great Ladys came to visit his mother,
& whose death was ignominious, yea his palace was a stable, his Courtiers Beasts, his chase of state a Manger, his royal Robes a few rags, no Bells' Ring, no Bonfires proclaim his • … th through the populous streets, no great Ladys Come to visit his mother,
And we must suffer with him that we may be also glorified with him, Rom 8.17. When the Jews offered Iesus Gall and Vinegar he tasted and would not drink, he left the rest for his Church & they must pledge him, whosoever saith our Saviour beareth no• his Crosse and commeth after me cannot be my Disciple, Luke 14.27. For hereunto are ye called saith St. Peter, for Christ also suffered for us, leaving us an example ye w• should follow after his steps, 1 Pet. 2.21. Y• … S. Paul made this the most certain Testimony and seal of his adoption here & glory afterwards, having delivered that the spirit of God beareth witnesse with our spirits that we are the Children of God, an• having added,
And we must suffer with him that we may be also glorified with him, Rom 8.17. When the jews offered Iesus Gall and Vinegar he tasted and would not drink, he left the rest for his Church & they must pledge him, whosoever Says our Saviour bears no• his Cross and comes After me cannot be my Disciple, Lycia 14.27. For hereunto Are you called Says Saint Peter, for christ also suffered for us, leaving us an Exampl you w• should follow After his steps, 1 Pet. 2.21. Y• … S. Paul made this the most certain Testimony and seal of his adoption Here & glory afterwards, having Delivered that the Spirit of God bears witness with our spirits that we Are the Children of God, an• having added,
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then he useth these words, If so be that we suffer with him that we also may be glorified with him, making suffering as a principal condition annexed, which is as if he had said:
then he uses these words, If so be that we suffer with him that we also may be glorified with him, making suffering as a principal condition annexed, which is as if he had said:
Wherupon having reckoned up all priviledges which migh• Minister unto him, occasion of boasting h• concludeth yt what things were gain unto him, those he accounted loss for Christ, yt he might know ye fellowship of his sufferings,
Whereupon having reckoned up all privileges which migh• Minister unto him, occasion of boasting h• Concludeth that what things were gain unto him, those he accounted loss for christ, that he might know you fellowship of his sufferings,
& fill up yt which is behind of his sufferings, Col. • 14. Suffering is the way to reigning, through many Tribulations we must enter into the Kingdom of Heaven, Acts 14.22. And indeed who would not be ambitious of the fame entertainment that Christ himself had,
& fill up that which is behind of his sufferings, Col. • 14. Suffering is the Way to reigning, through many Tribulations we must enter into the Kingdom of Heaven, Acts 14.22. And indeed who would not be ambitious of the fame entertainment that christ himself had,
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for he endured many a little Death all his life long for our sakes & at length ye painful & cursed death of the Crosse, to say nothing of the soul of his sufferings, which his Soul then suffered when he sweat clots of blood in the garden,
for he endured many a little Death all his life long for our sakes & At length you painful & cursed death of the Cross, to say nothing of the soul of his sufferings, which his Soul then suffered when he sweat clots of blood in the garden,
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now why must we pledge our Savior & fill up the measure of his sufferings, not that Christs sufferings are incompleat nor to satisfie Gods justice for sin,
now why must we pledge our Saviour & fill up the measure of his sufferings, not that Christ sufferings Are incomplete nor to satisfy God's Justice for since,
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forasmuch as we with all the saints are partakers of Christs sufferings, that when his Glory shall appear we may be glad and rejoyce, 1 Pet. 4.13. And what greater promotion can flesh & blood be capable of,
forasmuch as we with all the Saints Are partakers of Christ sufferings, that when his Glory shall appear we may be glad and rejoice, 1 Pet. 4.13. And what greater promotion can Flesh & blood be capable of,
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Christ wore a Crown of Thorns for me, & shal I grudge to wear this paper cap for him, said John Huss, when they put a cap upon him that had ugly devils painted on it, with the title of Heresie. Never did neck-kerchief become me so well as this Chain, said Alice Drivers, when they fastned her to ye stake to be burnt,
christ wore a Crown of Thorns for me, & shall I grudge to wear this paper cap for him, said John Huss, when they put a cap upon him that had ugly Devils painted on it, with the title of Heresy. Never did neck-kerchief become me so well as this Chain, said Alice Drivers, when they fastened her to the stake to be burned,
and they weak usually that are planted in pleasant Valleys, so the tree of saith, the more it is •haken with the violent storms of trouble, the faster it becomes rooted by Patience, •e can never be a good Souldier that never hath felt the toyl of a Battel:
and they weak usually that Are planted in pleasant Valleys, so the tree of Says, the more it is •haken with the violent storms of trouble, the faster it becomes rooted by Patience, •e can never be a good Soldier that never hath felt the toil of a Battle:
I trust in God, neither will I fear what man can do unto me, Psal. 56.4. & in Ps. 3. I will not be afraid for ten thousand of the people that should beset me round,
I trust in God, neither will I Fear what man can do unto me, Psalm 56.4. & in Ps. 3. I will not be afraid for ten thousand of the people that should beset me round,
lest he should be a looser in our gain, his help useth to shew it self in extremity, Daniel is not delivered at the beginning of his trouble, he must first be in the lyons den,
lest he should be a looser in our gain, his help uses to show it self in extremity, daniel is not Delivered At the beginning of his trouble, he must First be in the lyons den,
& then he finds it, those thrée servants, Dan. 3.26. are not rescued at the Ovens mouth in the Furnace they are, that is a gracious & well tried faith, that is able to hold out with confidence to the last, like Abraham, who is said to hope against Hope, Rom. 14.18. Which with God is a thing much set by,
& then he finds it, those thrée Servants, Dan. 3.26. Are not rescued At the Ovens Mouth in the Furnace they Are, that is a gracious & well tried faith, that is able to hold out with confidence to the last, like Abraham, who is said to hope against Hope, Rom. 14.18. Which with God is a thing much Set by,
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when they have fought with Infamy, they shall fight with sicknesse, when they have fought with sicknesse, they shall fight with death like a Labourer yt is never out of Work,
when they have fought with Infamy, they shall fight with sickness, when they have fought with sickness, they shall fight with death like a Labourer that is never out of Work,
Our manifold sufferings, and Gods often delivering us, doth increase our joy & thankfulnesse, yea, make after blessings more swéet, by this we have new songs put into our Mouths,
Our manifold sufferings, and God's often delivering us, does increase our joy & thankfulness, yea, make After blessings more sweet, by this we have new songs put into our Mouths,
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& new occasions offered to praise the Authour of our deliverance, when the Lord brought again the Captivity of Sion (saith David in the person of Israel ) we were like them that dream ) (meaning the Happinesse séemed too good to be true) then were our Mouths fil'd with laughter (saith he) and our tongues with joy, the Lord hath done great things for us, whereof we rejoyce, Psal. 136.1,2,3,4. Is any one afflicted, I will say to him as that harbinger answered a Noble man, complaining that he was lodged in so homely a Room, you will take pleasure in it when we are out of it,
& new occasions offered to praise the Author of our deliverance, when the Lord brought again the Captivity of Sion (Says David in the person of Israel) we were like them that dream) (meaning the Happiness seemed too good to be true) then were our Mouths filled with laughter (Says he) and our tongues with joy, the Lord hath done great things for us, whereof we rejoice, Psalm 136.1,2,3,4. Is any one afflicted, I will say to him as that harbinger answered a Noble man, complaining that he was lodged in so homely a Room, you will take pleasure in it when we Are out of it,
A desire accomplished delighteth the soul, Prov. 13.19. We read how that lamentable & sad decree of Ahashuerus through the goodness of God was an occasion excéedingly to increase the Jews joy & thankfulness, insomuch that as the Text saith:
A desire accomplished delights the soul, Curae 13.19. We read how that lamentable & sad Decree of Ahasuerus through the Goodness of God was an occasion exceedingly to increase the jews joy & thankfulness, insomuch that as the Text Says:
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The days that were appointed for their death & ruine were turned into days of feasting and joy, and wherein they sent presents every man to his neighbour,
The days that were appointed for their death & ruin were turned into days of feasting and joy, and wherein they sent presents every man to his neighbour,
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the joy of Peter & the rest of the Church was greater after he was delivered out of prison by the Angel, Acts 12. And the joy of Judith & the rest of Bethalia when she returned with Holoferness head,
the joy of Peter & the rest of the Church was greater After he was Delivered out of prison by the Angel, Acts 12. And the joy of Judith & the rest of Bethalia when she returned with Holoferness head,
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then if they had never béen in distresse, Judith 13. The Lord deprives us of good things for a time because they never appear in their full Beauty till they turn their backs & be going away:
then if they had never been in distress, Judith 13. The Lord deprives us of good things for a time Because they never appear in their full Beauty till they turn their backs & be going away:
for things easily come by are little set by to encrease our joy for that which hath béen long detained, is at last more swéetly obtained, what (think we) did he that was born blind think when his eyes were first given him,
for things Easily come by Are little Set by to increase our joy for that which hath been long detained, is At last more sweetly obtained, what (think we) did he that was born blind think when his eyes were First given him,
because they stood them in more, so we prize the comforts and joys of Gods favour more by having for a season béen deprived of them through afflictions & descretions.
Because they stood them in more, so we prize the comforts and Joys of God's favour more by having for a season been deprived of them through afflictions & descretions.
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The wise men rejoyced excéedingly to find the star, the woman to find her piece of silver, the Virgin Mary to find the Lord Iesus, who always returneth with increase of joy.
The wise men rejoiced exceedingly to find the star, the woman to find her piece of silver, the Virgae Marry to find the Lord Iesus, who always returns with increase of joy.
but it is on purpose that our tryal may be perfect, our deliverance welcome, our Repentance glorious, we never know the worth of a Benefit so well as by the want of it, want teacheth us the worth of things most truly.
but it is on purpose that our trial may be perfect, our deliverance welcome, our Repentance glorious, we never know the worth of a Benefit so well as by the want of it, want Teaches us the worth of things most truly.
how swéet is liberty to one that hath béen long immured within a case of Walls? How dear a jewel is health to him that tumbles in distempered blood for then onely we begin to prize it when we have lost it:
how sweet is liberty to one that hath been long immured within a case of Walls? How dear a jewel is health to him that tumbles in distempered blood for then only we begin to prize it when we have lost it:
& openeth their ear in trouble, and again, Job 33.16. He openeth the ears of men even by their corrections, we are best instructed when we are most afflicted, Pauls outward blindness took away his inward blindnesse,
& Openeth their ear in trouble, and again, Job 33.16. He Openeth the ears of men even by their corrections, we Are best instructed when we Are most afflicted, Paul's outward blindness took away his inward blindness,
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& made him sée more into the wa• of life then could all his learning at the féet of Gamaliel, and what saith Neoman upon the cleansing of his Leproste,
& made him see more into the wa• of life then could all his learning At the feet of Gamaliel, and what Says Neoman upon the cleansing of his Leopard,
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The Christs cresse is no letter, yet it taught him more understanding then all the letters in the row, ye crosse opens mens eyes as the tasting of Honey did Jonathans, yea what will not afflictions teach us? when even the Savagest beasts are made quiet and docible with abating their food and rest,
The Christ cress is no Letter, yet it taught him more understanding then all the letters in the row, you cross Opens men's eyes as the tasting of Honey did Jonathans, yea what will not afflictions teach us? when even the Savagest beasts Are made quiet and docible with abating their food and rest,
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even so when we are soaked in the floods of sorrow & softned in the fire of affliction, we are aptest to receive the impression of Gods law into our hearts,
even so when we Are soaked in the floods of sorrow & softened in the fire of affliction, we Are aptest to receive the impression of God's law into our hearts,
If ye Lord breaks us in pieces with the plow of his Iustice, then let the séeds men his Ministers sow ye séed of his word, we shall receive it through the furrowes of our ears into the Ground of our hearts,
If you Lord breaks us in Pieces with the blow of his justice, then let the seeds men his Ministers sow you seed of his word, we shall receive it through the furrows of our ears into the Ground of our hearts,
& grow up in wisdome & saving Knowledge, we hear & read much of the corruption of our natures odiousnesse, of our sins necessity, of a Saviours sweetnesse, of Gods love in Christ, &c. But we never fully aprehend these things,
& grow up in Wisdom & Saving Knowledge, we hear & read much of the corruption of our nature's odiousness, of our Sins necessity, of a Saviors sweetness, of God's love in christ, etc. But we never Fully apprehend these things,
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& comonly ye soul waxeth as the body waiueth, & is wisest to prescribe when ye bone & sinews are weakest, to execute, neither do we hereby become wise for our own souls good onely,
& commonly the soul Waxes as the body waiveth, & is Wisest to prescribe when you bone & sinews Are Weakest, to execute, neither do we hereby become wise for our own Souls good only,
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Blessed be God saith St. Paul who comforteth us in all our afflictions, yt we may be able to comfort them yt are in any affliction, by ye comfort wherewith we our selves are comforted of God, 2 Cor. 1.4. Yea ye whole Church & every particular Member therof have their wisdome & knowledge improved even by their greatest Enemies.
Blessed be God Says Saint Paul who comforts us in all our afflictions, that we may be able to Comfort them that Are in any affliction, by the Comfort wherewith we our selves Are comforted of God, 2 Cor. 1.4. Yea you Whole Church & every particular Member thereof have their Wisdom & knowledge improved even by their greatest Enemies.
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Lastly, Our troubles & afflictions make for ye increase of our patience, we rejoyes in tribulation saith S. Paul, knowing that tribulation worketh patience, Rom. 5.3. M• Brethren saith St. James, count it excéeding say when ye fall into divers temptations knowing that ye tryal of your faith worketh patience, Jam. 1.2.3. Thus the malice of our enemies doth both prove & improve our patience, sée it exemplified in Job & David, whose practise doth most excellently confirm this point, you know Job was not so miserable in his afflictions,
Lastly, Our Troubles & afflictions make for you increase of our patience, we rejoy in tribulation Says S. Paul, knowing that tribulation works patience, Rom. 5.3. M• Brothers Says Saint James, count it exceeding say when you fallen into diverse temptations knowing that the trial of your faith works patience, Jam. 1.2.3. Thus the malice of our enemies does both prove & improve our patience, see it exemplified in Job & David, whose practice does most excellently confirm this point, you know Job was not so miserable in his afflictions,
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behold my son, saith he, which came forth of my bowels seeketh my life, how much more now may this Benjamite do it, ye wickedness of an Absalom may rob his father of Comfort,
behold my son, Says he, which Come forth of my bowels seeks my life, how much more now may this Benjamite do it, you wickedness of an Absalom may rob his father of Comfort,
Now if it be so as you have heard, that affliction by a divine and supream providence doth make so much for our advantage and benefit here and hereafter,
Now if it be so as you have herd, that affliction by a divine and supreme providence does make so much for our advantage and benefit Here and hereafter,
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and that we need no other memory for sin besides Misery, if commonly we are at Varience with God, Men were at peace with our enemies and that it is both hard and happy, not to be the worse with Liberty.
and that we need no other memory for since beside Misery, if commonly we Are At Variance with God, Men were At peace with our enemies and that it is both hard and happy, not to be the Worse with Liberty.
