Faith & experience:, or, A short narration of the holy life and death of Mary Simpson, late of Gregories Parish in the city of Norvvich: who dyed, anno 1647 in or about the thirtieth yeare of her age after 3 yeares sicknesse and upwards. Containing a confession of her faith and relation of her experience, taken from her owne mouth. To which is added a sermon preached at her funerall, upon Rom. 14. 6,7. / by John Collings.
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A short Explanation of her selfe, concerning divers Articles of Faith; especially such as are most fundamentally necessarie to salvation: Taken from her owne mouth.
A short Explanation of her self, Concerning diverse Articles of Faith; especially such as Are most fundamentally necessary to salvation: Taken from her own Mouth.
I Believe there is a God, and that this God i• infinite. 1. In Substance. 2. In Holinesse, and in Being, that there are 3 Persons in the divine Being, The Father, the Sonne, the Holy Ghost, each one God,
I Believe there is a God, and that this God i• infinite. 1. In Substance. 2. In Holiness, and in Being, that there Are 3 Persons in the divine Being, The Father, the Son, the Holy Ghost, each one God,
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II. I believe, that this God is made knowne to us, by his Word and by his Workes: That there is a way of the knowledge of God, by the Scripture; and that there is a way of the knowledge of God in a more speciall way, wherein God [ by his Spirit ] revealeth himselfe to his people experimentally; yet according to Scripture. Concerning the Word of God; the holy Scriptures. III. I believe, That the holy Scripture is the very Word of God. 1. Because it declares the Wisedome of God. 2. Because it discovers our vilenesse and folly. 3. Because it puts us upon purity. 4. Because it reveales to us the great mysteries of Salvation. I believe, That God by this his Word is made knowne to us. 1. As he is in himselfe by his Nature. 2 By his Names, which are his Attributes; or, [ 2. his Names of Relation. ] Concerning Gods works of Creation; and Providence.
II I believe, that this God is made known to us, by his Word and by his Works: That there is a Way of the knowledge of God, by the Scripture; and that there is a Way of the knowledge of God in a more special Way, wherein God [ by his Spirit ] Revealeth himself to his people experimentally; yet according to Scripture. Concerning the Word of God; the holy Scriptures. III. I believe, That the holy Scripture is the very Word of God. 1. Because it declares the Wisdom of God. 2. Because it discovers our vileness and folly. 3. Because it puts us upon purity. 4. Because it reveals to us the great Mysteres of Salvation. I believe, That God by this his Word is made known to us. 1. As he is in himself by his Nature. 2 By his Names, which Are his Attributes; or, [ 2. his Names of Relation. ] Concerning God's works of Creation; and Providence.
IV. I believe, That this God is further made knowne to us, by his Workes of Creation. I believe His work of Creation, was his Creating of all things in heaven and earth.
IV. I believe, That this God is further made known to us, by his Works of Creation. I believe His work of Creation, was his Creating of all things in heaven and earth.
I believe, That all that God made [ amongst which was man ] was exceeding good, and whatsoever was afterward not good was through the defect of the Creature. I believe, That man being thus made and engaged to serve his God,
I believe, That all that God made [ among which was man ] was exceeding good, and whatsoever was afterwards not good was through the defect of the Creature. I believe, That man being thus made and engaged to serve his God,
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and have cast him and his posterity off, to all Eternity, as hee did the fallen Angels. Concerning Gods workes of grace. 1. Of Election. VII. I believe, There is an Election of Grace; and that according to that Election there shall be but a few that shall participate of the way of recovery by Iesus Christ. Concerning the work of Redemption and Reconciliation. VIII. I believe, That there was no cause in man being fallen, to move God to recover him from that fallen estate:
and have cast him and his posterity off, to all Eternity, as he did the fallen Angels. Concerning God's works of grace. 1. Of Election. VII. I believe, There is an Election of Grace; and that according to that Election there shall be but a few that shall participate of the Way of recovery by Iesus christ. Concerning the work of Redemption and Reconciliation. VIII. I believe, That there was no cause in man being fallen, to move God to recover him from that fallen estate:
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but onely he was moved from his owne bowells. I believe, [ being moved so from himselfe ] hee found out a way himselfe for mans Recovery. I believe, That the way so found out,
but only he was moved from his own bowels. I believe, [ being moved so from himself ] he found out a Way himself for men Recovery. I believe, That the Way so found out,
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and the meanes by which alone fallen man can be restored, was by a Mediator taking upon him our Nature, that so he might pacifie the wrath of God for the sinne of our Nature, that wee might thereby be fit to live with God in our Nature. Concerning Originall sinne. IX.
and the means by which alone fallen man can be restored, was by a Mediator taking upon him our Nature, that so he might pacify the wrath of God for the sin of our Nature, that we might thereby be fit to live with God in our Nature. Concerning Original sin. IX.
I believe, [ That our Nature was sinfull ] and that the sin of our Nature was the cause of all our sorrowes temporall, and Eternall; we dyed spiritually at the instant of the fall,
I believe, [ That our Nature was sinful ] and that the since of our Nature was the cause of all our sorrows temporal, and Eternal; we died spiritually At the instant of the fallen,
so they did also equally worke in the worke of our Redemption: God the Father and the Holy Ghost sending, and the Son being sent and comming. [ But ] I believe, that Christ hath [ alone ] performed the worke of redemption and reconciliation, fully satisfying the Iustice of God to the utmost for all his. I believe also, that every man in the world is beholding to God for Iesus Christ, for the enjoyment of their lives, and of the creatures, and that for the present they are reprieved from hell and damnation.
so they did also equally work in the work of our Redemption: God the Father and the Holy Ghost sending, and the Son being sent and coming. [ But ] I believe, that christ hath [ alone ] performed the work of redemption and reconciliation, Fully satisfying the justice of God to the utmost for all his. I believe also, that every man in the world is beholding to God for Iesus christ, for the enjoyment of their lives, and of the creatures, and that for the present they Are reprieved from hell and damnation.
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I believe also, That it is a great Mysterie, in regard of the way of its particular conveyance. And that Christ hath not onely purchased this salvation,
I believe also, That it is a great Mystery, in regard of the Way of its particular conveyance. And that christ hath not only purchased this salvation,
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but also makes a particular Declaration of it. 1. By his Word. 2. By the Worke of his spirit on the soule. And 3. By the witnesse of the spirit. I believe, That in this worke, Jesus Christ purchased strength for every beleever, to withstand Sin, Death, and Hell. Concerning Perseverance in Grace. XI.
but also makes a particular Declaration of it. 1. By his Word. 2. By the Work of his Spirit on the soul. And 3. By the witness of the Spirit. I believe, That in this work, jesus christ purchased strength for every believer, to withstand since, Death, and Hell. Concerning Perseverance in Grace. XI.
I believe, That by the Lord Jesus Christ there is power purchased for every Believer, to withstand Sinne, Death, and Hell [ Notwithstanding that ] the fallen Angels, the Devils,
I believe, That by the Lord jesus christ there is power purchased for every Believer, to withstand Sin, Death, and Hell [ Notwithstanding that ] the fallen Angels, the Devils,
as they were the first occasion of the fall, so they are great hinderers of this worke of [ Grace and ] Restauration, they having us at such an advantage. Concerning Death and the Resurrection;
as they were the First occasion of the fallen, so they Are great hinderers of this work of [ Grace and ] Restauration, they having us At such an advantage. Concerning Death and the Resurrection;
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I believe, that the Resurrection of the Saints to grace here, and glory hereafter, is purchased by the Death, Resurrection, and Ascensian of Jesus Christ.
I believe, that the Resurrection of the Saints to grace Here, and glory hereafter, is purchased by the Death, Resurrection, and Ascensian of jesus christ.
There shall be the same matter to make the bodies of in the Resurrection at the last day that there was when God first formed the body of Adam, viz. The Dust of the earth.
There shall be the same matter to make the bodies of in the Resurrection At the last day that there was when God First formed the body of Adam, viz. The Dust of the earth.
& by the word of his mouth, he shall raise the dead; And that at the day of judgement all the sins of the godly shall be laid upon Iesus Christ. They here in the world accuse themselves for sinne,
& by the word of his Mouth, he shall raise the dead; And that At the day of judgement all the Sins of the godly shall be laid upon Iesus christ. They Here in the world accuse themselves for sin,
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Conscience having done its office, there shall be nothing objected against them at that day, But they shall heare that blessed Sentence, Come ye blessed of my Father. Concerning Glorification & heaven. XIV. I believe, The godly at the day of Iudgement shall heare that blessed Sentence, Come yee blessed of my Father, inherit the Kingdome prepared for you before the beginning of the world.
Conscience having done its office, there shall be nothing objected against them At that day, But they shall hear that blessed Sentence, Come you blessed of my Father. Concerning Glorification & heaven. XIV. I believe, The godly At the day of Judgement shall hear that blessed Sentence, Come ye blessed of my Father, inherit the Kingdom prepared for you before the beginning of the world.
I believe, In Heaven there shall be no Infant of dayes, nor old man of yeares. The corruptible life of of the creature shall not inherit eternall life; there shall no weaknesse, no deformity what ever accompany that life; there shall be no eating nor drinking in it,
I believe, In Heaven there shall be no Infant of days, nor old man of Years. The corruptible life of of the creature shall not inherit Eternal life; there shall no weakness, no deformity what ever accompany that life; there shall be no eating nor drinking in it,
but singing Hallelujahs to God for ever. I will conclude with the Psalmist. Psalm. 139. I will praise the Lord for I am fearefully, and wonderfully made:
but singing Hallelujahs to God for ever. I will conclude with the Psalmist. Psalm. 139. I will praise the Lord for I am fearfully, and wonderfully made:
THe first worke that God ever wrought in my soule was a worke of conviction. He convinced my soul of the sin of Sabboth-breaking. I found much opposition to that worke,
THe First work that God ever wrought in my soul was a work of conviction. He convinced my soul of the since of Sabbath breaking. I found much opposition to that work,
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I had no strength against it for the present, till at length the Lord was pleased to discover another strength than that I had from my selfe, which was the strength of Iesus Christ, to overcome this corruption. A sight of sinne without a sight of Christ is not saving of it self.
I had no strength against it for the present, till At length the Lord was pleased to discover Another strength than that I had from my self, which was the strength of Iesus christ, to overcome this corruption. A sighed of sin without a sighed of christ is not Saving of it self.
One time me thought my fancy in the night presented to me sinne in a lump, with a sight of that Christ which afterwards I saw more perfectly. It was thus:
One time me Thought my fancy in the night presented to me sin in a lump, with a sighed of that christ which afterwards I saw more perfectly. It was thus:
me thought I saw sin set out in a market upon a stall. The commodity was vended to none but it brought shame and confusion of face to those that set it forth to Sale;
me Thought I saw since Set out in a market upon a stall. The commodity was vended to none but it brought shame and confusion of face to those that Set it forth to Sale;
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This I no sooner apprehended, but I was set upon with temptations; To question whether there was a Christ or no, &c. Satan wrought Secretly and Subtilly. I being ignorant of his mysteries, was for a certaine time given up to the temptation. But as Satan wrought secretly and subtilly, so God wrought invisibly and mightily, to the suppressing of him.
This I no sooner apprehended, but I was Set upon with temptations; To question whither there was a christ or not, etc. Satan wrought Secretly and Subtly. I being ignorant of his Mysteres, was for a certain time given up to the temptation. But as Satan wrought secretly and subtly, so God wrought invisibly and mightily, to the suppressing of him.
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For assoon as God delivered me out of the temptation, I discovered a Christ, fully according as he is revealed in the word to be the Christ, the son of God, my Saviour;
For As soon as God Delivered me out of the temptation, I discovered a christ, Fully according as he is revealed in the word to be the christ, the son of God, my Saviour;
The next thing after I apprehended a Christ come, was how he should be made knowne to his people to be their Iesus, which in time by the ministry of the word God was pleased to make known unto me, viz. that God gave Christ, to dwell in the hearts of his people, by grace, and then my soule began to be panged with the desires of that grace of Regeneration. I no sooner had a desire of grace,
The next thing After I apprehended a christ come, was how he should be made known to his people to be their Iesus, which in time by the Ministry of the word God was pleased to make known unto me, viz. that God gave christ, to dwell in the hearts of his people, by grace, and then my soul began to be pang with the Desires of that grace of Regeneration. I no sooner had a desire of grace,
but I fell to question the truth of Grace, where the Devill was subtill as in any temptation, but the Lord by his mighty power overcame him for me, where the wisedome of God appeared to me in the time as well as in the strait.
but I fell to question the truth of Grace, where the devil was subtle as in any temptation, but the Lord by his mighty power overcame him for me, where the Wisdom of God appeared to me in the time as well as in the strait.
The Devill implyed Instruments to taint my soule with monstrous, and grosse errours. But God of his infinite mercy would not suffer me to speak against the truth (with those Instruments of Satan) though I could not plead for it.
The devil employed Instruments to taint my soul with monstrous, and gross errors. But God of his infinite mercy would not suffer me to speak against the truth (with those Instruments of Satan) though I could not plead for it.
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and then the Lord set me abundantly to study the divine Scriptures, which through ignorance or misunderstanding, I thought some thing in the word was for them, and something against them, while I thought to attaine it only by reading; but when I saw it was too hard,
and then the Lord Set me abundantly to study the divine Scriptures, which through ignorance or misunderstanding, I Thought Some thing in the word was for them, and something against them, while I Thought to attain it only by reading; but when I saw it was too hard,
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and God gave me to speak that they were not able to answer, and at that time God gave me a promise Joh. 1. 50. Iesus answered and said unto him, because I said unto thee I saw thee under the figtree, beleevest thou? thou shalt see greater things then these; with which my Soule stood a little amazed what should be the greater things that should be revealed? I found then, that they should be these truths made known by experience to my Soule. I went away rejoying in hope to obtaine it;
and God gave me to speak that they were not able to answer, and At that time God gave me a promise John 1. 50. Iesus answered and said unto him, Because I said unto thee I saw thee under the Fig tree, Believest thou? thou shalt see greater things then these; with which my Soul stood a little amazed what should be the greater things that should be revealed? I found then, that they should be these truths made known by experience to my Soul. I went away rejoying in hope to obtain it;
from this work of God I concluded that there was a work of grace begun, which he would carry on to perfection. The next thing I thought upon, was to set downe to account the losse it would cost me to hold out these truths to the utmost, which was the losse of the favour of friends, disingagment to creatures,
from this work of God I concluded that there was a work of grace begun, which he would carry on to perfection. The next thing I Thought upon, was to Set down to account the loss it would cost me to hold out these truths to the utmost, which was the loss of the favour of Friends, disingagment to creatures,
and then I saw a necessity of walking more close with God, in the wayes of his worship, seeking to him for strength, in every estate and condition what ever he put me into;
and then I saw a necessity of walking more close with God, in the ways of his worship, seeking to him for strength, in every estate and condition what ever he put me into;
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whether spirituall or temporall. When Satan saw that I indeavored to be holy and strict, he set before me a patterne of perfection, by his shewing of me perfection; I by the strength of Gods grace had such a sight of imperfection, that I was lost in my owne apprehension, and concluded, that there was no grace because there was so much imperfection, and then God was pleased for to make me apprehend that Jesus Christ must come,
whither spiritual or temporal. When Satan saw that I endeavoured to be holy and strict, he Set before me a pattern of perfection, by his showing of me perfection; I by the strength of God's grace had such a sighed of imperfection, that I was lost in my own apprehension, and concluded, that there was no grace Because there was so much imperfection, and then God was pleased for to make me apprehend that jesus christ must come,
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and take away the imperfections of our duties, the defilement of sinne as well as the guilt, which he did by revealing those promises which he caused me to rest upon in that 2 Cor. 5. 21. for he had made him to be sinne for us who knew no sinne, that we might be made the righteousnesse of God in him.
and take away the imperfections of our duties, the defilement of sin as well as the guilt, which he did by revealing those promises which he caused me to rest upon in that 2 Cor. 5. 21. for he had made him to be sin for us who knew no sin, that we might be made the righteousness of God in him.
then I began to make use of those weapons that the Apostle speaks of, which are not carnall but mighty through God for the pulling downe strong holds, &c. and the Lord did give me much sweetnesse by communion with himselfe,
then I began to make use of those weapons that the Apostle speaks of, which Are not carnal but mighty through God for the pulling down strong holds, etc. and the Lord did give me much sweetness by communion with himself,
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and the more communion I had with him the more strength I had against temptation and corruption: I found it to be the most excellent means under heaven, the more frequent the more familiar with God;
and the more communion I had with him the more strength I had against temptation and corruption: I found it to be the most excellent means under heaven, the more frequent the more familiar with God;
this through the mercy of God in Christ Jesus I found by experience, in prayer, and about prayer. I found first the subtilty of Satans temptations, wherein I found him to be as great hinderer of that work of prayer as of any other;
this through the mercy of God in christ jesus I found by experience, in prayer, and about prayer. I found First the subtlety of Satan temptations, wherein I found him to be as great hinderer of that work of prayer as of any other;
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but God gave me a word at the same time to stay my Soule upon, it was Gods token to know Paul by, behold he prayes, from which words I saw God took special notice of those that praid and waited upon him;
but God gave me a word At the same time to stay my Soul upon, it was God's token to know Paul by, behold he prays, from which words I saw God took special notice of those that prayed and waited upon him;
and in time it proved greatly to the Devils disadvantage, and much for my incouragement. I found by experience that he is like an Ape imitating what ever good God does in the Soule:
and in time it proved greatly to the Devils disadvantage, and much for my encouragement. I found by experience that he is like an Ape imitating what ever good God does in the Soul:
he hath counterfeit grace as well as God hath true grace; and he hath evill Ioy, as God hath Soule-refreshing, reviving and sweet consolation, he will have scriptures as well as God, only his are to discourage from duties, and Gods to incourage; all the wayes of Satan are evill,
he hath counterfeit grace as well as God hath true grace; and he hath evil Joy, as God hath Soul-refreshing, reviving and sweet consolation, he will have Scriptures as well as God, only his Are to discourage from duties, and God's to encourage; all the ways of Satan Are evil,
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and all the wayes of God are exceeding good, and his paths are very pleasant. When Satan saw he could not defile my soule by one temptation, he sets upon me by another, and with manifold temptations all at once.
and all the ways of God Are exceeding good, and his paths Are very pleasant. When Satan saw he could not defile my soul by one temptation, he sets upon me by Another, and with manifold temptations all At once.
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So that he put my Soule into a darke mist by his temptations, and I walked sadly for some Dayes together, to the wonderment of my friends that were about me.
So that he put my Soul into a dark missed by his temptations, and I walked sadly for Some Days together, to the wonderment of my Friends that were about me.
and revealed no more to me for the present then this, that my condition was such as was incident to the Saints. The next thing I saw was that Iesus Christ was the Iustifier of his people, and that Iustification was conveyed to the soule in a way of beleeving: and then my Soule said, oh!
and revealed no more to me for the present then this, that my condition was such as was incident to the Saints. The next thing I saw was that Iesus christ was the Justifier of his people, and that Justification was conveyed to the soul in a Way of believing: and then my Soul said, o!
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that I could beleeve on him that Iustifies the ungodly. The more understanding I had of God in that way, the more I saw of mine owne filthinesse: I saw filthinesse in the holy things of God,
that I could believe on him that Justifies the ungodly. The more understanding I had of God in that Way, the more I saw of mine own filthiness: I saw filthiness in the holy things of God,
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which (through the grace of God) wrought in my Soule a restlesse desire after a Christ in a way of beleeving, that so I might fetch strength from Christ,
which (through the grace of God) wrought in my Soul a restless desire After a christ in a Way of believing, that so I might fetch strength from christ,
for the subduing of every corruption, that I might know whether I were in a state of Iustification; this I found, that the more Satan tempted me, that his temptations were as a weapon put into my hand to fight against himselfe withall;
for the subduing of every corruption, that I might know whither I were in a state of Justification; this I found, that the more Satan tempted me, that his temptations were as a weapon put into my hand to fight against himself withal;
and then I saw nothing in any thing either in heaven or earth that could doe me good but the revealing Iesus Christ to my Soule. Duties would not justify, no;
and then I saw nothing in any thing either in heaven or earth that could do me good but the revealing Iesus christ to my Soul. Duties would not justify, no;
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Iesus Christ was the all in all both for Sanctification and Iustification; and there I saw a way to make use of Christ by way of Iustification; I saw more fully then before that all my righteousnesse was imperfect, but in Christ it was compleate: when the love of God was thus discovered to my Soule,
Iesus christ was the all in all both for Sanctification and Justification; and there I saw a Way to make use of christ by Way of Justification; I saw more Fully then before that all my righteousness was imperfect, but in christ it was complete: when the love of God was thus discovered to my Soul,
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and holy Law and Commands; and then though I had matter enough within my selfe, to condemne my self by reason that grace which in me was weak, my flesh being full of all imperfections, yet I knew all was made up in Christs perfection. I made use of the Law for a rule to walk by, not expecting to fullfill it;
and holy Law and Commands; and then though I had matter enough within my self, to condemn my self by reason that grace which in me was weak, my Flesh being full of all imperfections, yet I knew all was made up in Christ perfection. I made use of the Law for a Rule to walk by, not expecting to fulfil it;
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For wee should not walke as doe others (as men without a rule;) there is infinite cause, that we should look to our Lords Commandement, as Christ kept the Commands when hee was upon earth,
For we should not walk as do Others (as men without a Rule;) there is infinite cause, that we should look to our lords Commandment, as christ kept the Commands when he was upon earth,
I found the actings of God in me and toward me, I prayed in another manner then before, that when I askt any thing for my selfe or others, agreeable to Gods will, especially in straights, I found a holy boldnesse and confidence that God would answer,
I found the actings of God in me and towards me, I prayed in Another manner then before, that when I asked any thing for my self or Others, agreeable to God's will, especially in straights, I found a holy boldness and confidence that God would answer,
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and imperfect requests, & shattered expressions, and presented them blamelesse before God; not because I prayed, but because he delighted to shew mercy;
and imperfect requests, & shattered expressions, and presented them blameless before God; not Because I prayed, but Because he delighted to show mercy;
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when used by God, and lookt at through God the Fountaine, whatever is done by the creature God doth (but by a secondary meanes;) So that it is in, and from the Lord, that we have all that we injoy;
when used by God, and looked At through God the Fountain, whatever is done by the creature God does (but by a secondary means;) So that it is in, and from the Lord, that we have all that we enjoy;
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and when God brought me to the bed of affliction, then he was pleased to make a report a new of all that he had done for my soule, which made my heart to burne within me in love to God,
and when God brought me to the Bed of affliction, then he was pleased to make a report a new of all that he had done for my soul, which made my heart to burn within me in love to God,
all his dealings with mee to soule and body I apprehend are in much love; so that the place I found experimentally true, Rom. 8. 28. Gods gracious dispensation in fitting me for affliction was exceeding great;
all his dealings with me to soul and body I apprehend Are in much love; so that the place I found experimentally true, Rom. 8. 28. God's gracious Dispensation in fitting me for affliction was exceeding great;
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And after some time of prayer he gave a promise sutable to the condition he was about to bring upon me, the promise was, happy is the man whom thou correctest, &c. And he hath taught me four things necessary and sutable to every afflicted condition whatever.
And After Some time of prayer he gave a promise suitable to the condition he was about to bring upon me, the promise was, happy is the man whom thou correctest, etc. And he hath taught me four things necessary and suitable to every afflicted condition whatever.
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The second thing was, that he shewed me his face and presence, which is better than life. Thirdly, He brought off my will to submit to him, as to a father, from many speciall places of divine writ.
The second thing was, that he showed me his face and presence, which is better than life. Thirdly, He brought off my will to submit to him, as to a father, from many special places of divine writ.
A second end was for exercise of faith and patience and other graces. A third end was that I might have liberty to take occasion to make a report to others what God hath done for my soule, that by this meanes, I might bring some honour to God.
A second end was for exercise of faith and patience and other graces. A third end was that I might have liberty to take occasion to make a report to Others what God hath done for my soul, that by this means, I might bring Some honour to God.
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so that I am constrained to say oft, and againe, What am I? and what is my fathers house? that the Lord should bring me hitherto? and with David, Lord what is man that thou art mindfull of him,
so that I am constrained to say oft, and again, What am I? and what is my Father's house? that the Lord should bring me hitherto? and with David, Lord what is man that thou art mindful of him,
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First how I knew that I was a child of God, And secondly how I could make out my interest in Christ, whether it it was fancy or delusion or whether reall: Next thirdly he would have perswaded me that I laye under the guilt of some sinne, that was not pardoned;
First how I knew that I was a child of God, And secondly how I could make out my Interest in christ, whither it it was fancy or delusion or whither real: Next Thirdly he would have persuaded me that I say under the guilt of Some sin, that was not pardoned;
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to the second I answered, that God had assured me of an interest in Christ, by a promise of the spirit, bearing witnesse with abundance of of consolation that I was his spouse:
to the second I answered, that God had assured me of an Interest in christ, by a promise of the Spirit, bearing witness with abundance of of consolation that I was his spouse:
Another temptation was about the time of Gods taking away my neare relation which was a sister of mine, he took an advantage by the weaknesse of my body oftentimes to trouble me with many thoughts of her death,
another temptation was about the time of God's taking away my near Relation which was a sister of mine, he took an advantage by the weakness of my body oftentimes to trouble me with many thoughts of her death,
and for my sisters condition, and the manner of her death, God gave this word, Is thy eye evill because mine is good? shall I not doe with mine owne what I will;
and for my Sisters condition, and the manner of her death, God gave this word, Is thy eye evil Because mine is good? shall I not do with mine own what I will;
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but if there were any work of God he would owne his owne work, but however he caused me to leave her to his prerogative royall who judgeth righteous Iudgement.
but if there were any work of God he would own his own work, but however he caused me to leave her to his prerogative royal who Judgeth righteous Judgement.
my Father and Mother commanded me to goe one way to hear, and I was put upon it, to goe another way, for which they were very fierce and violent, the Lord was pleased to put me upon it, to inquire what I should doe in this particular,
my Father and Mother commanded me to go one Way to hear, and I was put upon it, to go Another Way, for which they were very fierce and violent, the Lord was pleased to put me upon it, to inquire what I should do in this particular,
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and while I was thinking, the fifth commandement came into my thoughts, honour your Father and Mother, &c. Then I began to Thinke what honour was due to them, being desirous to give them that honour that I was commanded;
and while I was thinking, the fifth Commandment Come into my thoughts, honour your Father and Mother, etc. Then I began to Think what honour was due to them, being desirous to give them that honour that I was commanded;
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and I went to the word, and God met me there, in such a way that he gave me incouragement to goe through opposition and difficulty in time to come, whatever I should meet withall (though they were stripes) I was willing to give my back to the smiters, rather than to give up my conscience to be racked;
and I went to the word, and God met me there, in such a Way that he gave me encouragement to go through opposition and difficulty in time to come, whatever I should meet withal (though they were stripes) I was willing to give my back to the smiters, rather than to give up my conscience to be racked;
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When God withdrew the sence of his love, so that I did not injoy the dayly incomes of Gods love, I was constrained to live upon the immutability and unchangablenesse of God. Notwitwstanding the great mercy and favour of God formerly convayed, I was constrained with David to cry out, Restore to me the joy of thy salvation;
When God withdrew the sense of his love, so that I did not enjoy the daily incomes of God's love, I was constrained to live upon the immutability and unchangablenesse of God. Notwitwstanding the great mercy and favour of God formerly conveyed, I was constrained with David to cry out, Restore to me the joy of thy salvation;
yet sometime by reason of his absence I wondred what my temper was, and said, what is God about to teach me? oh that I knew his mind! and I would doe it;
yet sometime by reason of his absence I wondered what my temper was, and said, what is God about to teach me? o that I knew his mind! and I would do it;
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and in time God graciously came in with this scripture, and perswaded me with Paul, that the life I now lived was by the faith of the Son of God, who loved me,
and in time God graciously Come in with this scripture, and persuaded me with Paul, that the life I now lived was by the faith of the Son of God, who loved me,
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I being once in my owne apprehension, and in the sight of many beholders at the point of death, not expecting to live many dayes, I apprehended God sending forth two messengers, the one was the grim serjeant Death with a commission from God to arest the body:
I being once in my own apprehension, and in the sighed of many beholders At the point of death, not expecting to live many days, I apprehended God sending forth two messengers, the one was the grim Sergeant Death with a commission from God to arrest the body:
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The other messenger sent from God was the Angell of God with a commission from God to carry the soule to the place of Iust men made perfect, so that I was perswaded to bid adue to all creature - ingagements, onely I was to work while it was called to day, the works of God, for the night was at hand when I should no more work with the Saints on earth.
The other Messenger sent from God was the Angel of God with a commission from God to carry the soul to the place of Just men made perfect, so that I was persuaded to bid Adieu to all creature - engagements, only I was to work while it was called to day, the works of God, for the night was At hand when I should no more work with the Saints on earth.
It was such a refreshment to my soule, that my time was at hand, that I was glad to be uncloathed that I might be cloathed upon. So that I could say, oh death where is thy sting? oh hell where is thy victory.
It was such a refreshment to my soul, that my time was At hand, that I was glad to be Unclothed that I might be clothed upon. So that I could say, o death where is thy sting? o hell where is thy victory.
but before I was out of heaven in my thoughts, I felt a thorue in my flesh, Satan buffeting of me, arguing thus against Gods proceedings, by reason of the dispensation of God changing my bodily condition, promising me some continuance in the Land of the living for a season:
but before I was out of heaven in my thoughts, I felt a thorue in my Flesh, Satan buffeting of me, arguing thus against God's proceedings, by reason of the Dispensation of God changing my bodily condition, promising me Some Continuance in the Land of the living for a season:
here I found the rebellion of the flesh with the opposition of Satan to quarell against God, being unwilling to abide in the flesh, notwithstanding God saw it was better for me to be in the body for a time.
Here I found the rebellion of the Flesh with the opposition of Satan to quarrel against God, being unwilling to abide in the Flesh, notwithstanding God saw it was better for me to be in the body for a time.
and for that the Lord made me to seeke him earnestly, and he was found in the day of my affliction; I said within my self, what good would my life doe me;
and for that the Lord made me to seek him earnestly, and he was found in the day of my affliction; I said within my self, what good would my life do me;
then the Lord put me upon it to consider, why he delaid his coming, in that way wherin I apprehended he was about to Come, & I apprehended these to be the ends.
then the Lord put me upon it to Consider, why he delayed his coming, in that Way wherein I apprehended he was about to Come, & I apprehended these to be the ends.
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& another end was, that I might see the worke of Gods grace in the hearts of some, and be instrumentall to doe some thing for their good (if God pleased to incline me) for the helping forward of that work of his:
& Another end was, that I might see the work of God's grace in the hearts of Some, and be instrumental to do Some thing for their good (if God pleased to incline me) for the helping forward of that work of his:
Their scriptures were Exod. 19. 6. Ezek. 16. 6, 7, 8. Jer. 50. 5. Acts 5. 13. Eph. 4. 3. Be knit together in love, which say they, implies a covenant:
Their Scriptures were Exod 19. 6. Ezekiel 16. 6, 7, 8. Jer. 50. 5. Acts 5. 13. Ephesians 4. 3. Be knit together in love, which say they, Implies a Covenant:
but I could not see by their light, but did apprehend that that scripture was directed to the Saints in generall, and not to Congregations in particular:
but I could not see by their Light, but did apprehend that that scripture was directed to the Saints in general, and not to Congregations in particular:
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then they said they prest not their covenant as absolutely necessary, but left it as a voluntary act; then I began to think whether a voluntary vow were lawfull to be taken in matters of Religion, which I find lawfull in scripture;
then they said they pressed not their Covenant as absolutely necessary, but left it as a voluntary act; then I began to think whither a voluntary Voelli were lawful to be taken in matters of Religion, which I find lawful in scripture;
then I began to think that the society of Gods people was vsefull; and if it could not be injoyed without covenanting, its just with God to give us up to covenanting for the hardnesse of our hearts, who would not willingly do it without this.
then I began to think that the society of God's people was useful; and if it could not be enjoyed without covenanting, its just with God to give us up to covenanting for the hardness of our hearts, who would not willingly do it without this.
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And I conceive that David could not come up to duty as he would till he came to covenanting; but I began to think wheher this covenant so much prest was my duty, viz. to joyne in a way of Covenant for the injoyment of the society of the Saints;
And I conceive that David could not come up to duty as he would till he Come to covenanting; but I began to think wheher this Covenant so much pressed was my duty, viz. to join in a Way of Covenant for the enjoyment of the society of the Saints;
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And he also gave me these places to satisfie me further, be ye followers of me as I am of Christ, That is, in this, that I desire to know nothing but Iesus Christ,
And he also gave me these places to satisfy me further, be you followers of me as I am of christ, That is, in this, that I desire to know nothing but Iesus christ,
and him crucified, and this Scripture, this is eternall life, to know God, and Iesus Christ, whom thou hast sent, and this of the Apostle, Brethren have fellowship with us, for truly we have fellowship with the Father and the Son the Lord Iesus Christ.
and him Crucified, and this Scripture, this is Eternal life, to know God, and Iesus christ, whom thou hast sent, and this of the Apostle, Brothers have fellowship with us, for truly we have fellowship with the Father and the Son the Lord Iesus christ.
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Then I could not but break forth into blessing of God, that I have had much fellowship with the sonne the Lord Iesus, and as much as God hath seene good for me with the Saints:
Then I could not but break forth into blessing of God, that I have had much fellowship with the son the Lord Iesus, and as much as God hath seen good for me with the Saints:
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I pray God that while others ingage themselves by covenant, to watch over so many soules in a congregation (which is a great work) they be not to negligent in watching over themselves. FINIS.
I pray God that while Others engage themselves by Covenant, to watch over so many Souls in a congregation (which is a great work) they be not to negligent in watching over themselves. FINIS.
COncerning the Author of this Epistle, none is so ignorant but knowes it is Paul. It was written to the beleeving Romans. For the subject matter of it, it is an Elaborate discourse, clearing up the Doctrine of Iustification; that's the subject of the doctrinall part of it, in the eleven first chapters:
Concerning the Author of this Epistle, none is so ignorant but knows it is Paul. It was written to the believing Romans. For the Subject matter of it, it is an Elaborate discourse, clearing up the Doctrine of Justification; that's the Subject of the doctrinal part of it, in the eleven First Chapters:
the ensuing part of it is more practicall, in which the Apostle gives severall precepts to the beleeving Romans, whether in publicke Offices or in private relations, Instructing them how to carry themselves towards God, and each towards another.
the ensuing part of it is more practical, in which the Apostle gives several Precepts to the believing Romans, whither in public Offices or in private relations, Instructing them how to carry themselves towards God, and each towards Another.
In this Chapter he instructs them how to demeane themselves towards their dissenting weak brethren. In those primitive times, there were some Christians that were stumbled at the present abrogation of the ceremoniall law, and were not so fully as others instructed in the Doctrine of Christian liberty, purchased by the comming,
In this Chapter he instructs them how to demean themselves towards their dissenting weak brothers. In those primitive times, there were Some Christians that were stumbled At the present abrogation of the ceremonial law, and were not so Fully as Others instructed in the Doctrine of Christian liberty, purchased by the coming,
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Those Christians that were well instructed in the Doctrine of the liberty purchased by Jesus Christ from those Iewish ceremonies, rightly conceived, that First, Those beasts which were Vncleane to the Iews were not now Vncleane: It was since then that God had given leave to Peter to kill and eate, with a command to him, to call nothing Common or Vncleane which he had sanctified. And I conceive that piece of the Ceremonall law did typifie the Uncleanenesse of the Gentiles: till the Partition wall was pulled downe;
Those Christians that were well instructed in the Doctrine of the liberty purchased by jesus christ from those Jewish ceremonies, rightly conceived, that First, Those beasts which were Unclean to the Iews were not now Unclean: It was since then that God had given leave to Peter to kill and eat, with a command to him, to call nothing Common or Unclean which he had sanctified. And I conceive that piece of the Ceremonall law did typify the Uncleanness of the Gentiles: till the Partition wall was pulled down;
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But as the consciences of these were too scrupulous and Superstitious; So the spirits of the other were too rigid and censorious, presently upon this to refuse communion with them.
But as the Consciences of these were too scrupulous and Superstitious; So the spirits of the other were too rigid and censorious, presently upon this to refuse communion with them.
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but wisely, Not to doubtful disputations: and negatively, v. 2. not to despise them: we ought not to despise but brotherly to Receive those that differ not from us in fundamentals though they cannot agree with us in circumstantialls.
but wisely, Not to doubtful disputations: and negatively, v. 2. not to despise them: we ought not to despise but brotherly to Receive those that differ not from us in fundamentals though they cannot agree with us in circumstantials.
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For I conceive that the difference was not here a thing indifferent, it was utterly unlawfull, and superstitious to keep Jewish holydayes by vertue of an obligation from the Ceremoniall law.
For I conceive that the difference was not Here a thing indifferent, it was utterly unlawful, and superstitious to keep Jewish holidays by virtue of an obligation from the Ceremonial law.
It was unlawfull for them to account those creatures Common or uncleane which the Lord had Sanctified, yet saith the Apostle, be tender of them. First, despise them not.
It was unlawful for them to account those creatures Common or unclean which the Lord had Sanctified, yet Says the Apostle, be tender of them. First, despise them not.
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Secondly, puzzle them not in doubtful disputations. Thirdly, do not judge or condemne them. Fourthly, Receive them, into your hearts by love and piety and affection toward them;
Secondly, puzzle them not in doubtful disputations. Thirdly, do not judge or condemn them. Fourthly, Receive them, into your hearts by love and piety and affection towards them;
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that though he seemes to be now weak, yet he shall be strong; though he be a little staggering, now for the present, yet he shall be setled, and established;
that though he seems to be now weak, yet he shall be strong; though he be a little staggering, now for the present, yet he shall be settled, and established;
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A fourth Argument is drawne from the joint designe that these dissenting Christians (and that in this very businesse) carried on with those whose Spirits were more cleare in the thing, viz. The glory of God, Indeed if they were such base prophane wretches,
A fourth Argument is drawn from the joint Design that these dissenting Christians (and that in this very business) carried on with those whose Spirits were more clear in the thing, viz. The glory of God, Indeed if they were such base profane wretches,
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but being the case is so, that they are such persons as truly aime at the glory of God in this action, and dissent because they are not yet fully convinced that they are freed from these ceremonies;
but being the case is so, that they Are such Persons as truly aim At the glory of God in this actium, and dissent Because they Are not yet Fully convinced that they Are freed from these ceremonies;
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They ate to the Lord, giving God thanks: they did not barely observe the Ceremonies, but with a great deale of holinesse, that the shell and the kernell went together.
They ate to the Lord, giving God thanks: they did not barely observe the Ceremonies, but with a great deal of holiness, that the shell and the kernel went together.
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First, The particular of a Christians Life and Death. Secondly, The Summa totalis of it. The particular of it is set down, first, Negativè; None of us liveth to himselfe,
First, The particular of a Christians Life and Death. Secondly, The Summa totalis of it. The particular of it is Set down, First, Negativè; None of us lives to himself,
For my better proceeding in the handling of it, and for the helping of your memory, I shall branch the doctrine into these four particulars which I will handle distinctly, and apply joyntly.
For my better proceeding in the handling of it, and for the helping of your memory, I shall branch the Doctrine into these four particulars which I will handle distinctly, and apply jointly.
and all? It is true to purpose too that the Apostle sayes. 1 Cor. 6. 20. For ye are bought with a price, therefore, &c. a price indeed yet neither silver nor gold (of that Christ had none,) but what he had he gave you,
and all? It is true to purpose too that the Apostle Says. 1 Cor. 6. 20. For you Are bought with a price, Therefore, etc. a price indeed yet neither silver nor gold (of that christ had none,) but what he had he gave you,
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and yet there was an act of grace in the Father giving the Elect to Christ. It is true, you may say, that they were the Devills Captives. Eph. 2. v. 2, 3. But I answer, that the Devill was but Gods jayler, hee keeps them by nature in a Captivity, but it is for a debt due to the Fathers justice. Now God gave them to Christ paying such a price. One would wonder to think, he should meddle with so hard,
and yet there was an act of grace in the Father giving the Elect to christ. It is true, you may say, that they were the Devils Captives. Ephesians 2. v. 2, 3. But I answer, that the devil was but God's jailer, he keeps them by nature in a Captivity, but it is for a debt due to the Father's Justice. Now God gave them to christ paying such a price. One would wonder to think, he should meddle with so hard,
and doe my will (which is taking upon you their nature) Suffering, Dying, &c. Christ presently subscribed Done: and by such a day it shall be all paid, Psal. 40. v. 7. Heb. 10. 8. In the Volume of thy book it is written of me. Lo!
and do my will (which is taking upon you their nature) Suffering, Dying, etc. christ presently subscribed Done: and by such a day it shall be all paid, Psalm 40. v. 7. Hebrew 10. 8. In the Volume of thy book it is written of me. Lo!
They are the Lords Possession: They are his owne, he calls them his heritage, his habitation, his peculiar people, The sheep of his pasture, The sheep of his flock, The temple of God. His title to them I cleared before, but not altogether.
They Are the lords Possession: They Are his own, he calls them his heritage, his habitation, his peculiar people, The sheep of his pasture, The sheep of his flock, The temple of God. His title to them I cleared before, but not altogether.
But you know if a man contract with another for a house or ground, and after such a contract pay the price for which he contracts with him that hath the sale in his power:
But you know if a man contract with Another for a house or ground, and After such a contract pay the price for which he contracts with him that hath the sale in his power:
and by his 1. Assuming their flesh hath taken livery, and seisin of their natures. 2. Mystically Vniting himselfe unto them, he hath brought himselfe and his furniture for his house, all the graces of his holy spirit, to dwell in them;
and by his 1. Assuming their Flesh hath taken livery, and seisin of their nature's. 2. Mystically Uniting himself unto them, he hath brought himself and his furniture for his house, all the graces of his holy Spirit, to dwell in them;
wives, and children, and servants; we say of such a woman, or child, or servant, she is such a mans wife, or it is such a mans child, or they are such a ones servants: thus are beleevers to be appropriated to God.
wives, and children, and Servants; we say of such a woman, or child, or servant, she is such a men wife, or it is such a men child, or they Are such a ones Servants: thus Are believers to be appropriated to God.
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Eph. 5. 29, 30, 31, 32. Hosea 2. 18. You may say of them, 3. There goes one of Gods servants. 1 Cor. 7. 22. Abraham was stiled by Melchisedech, the servant of the most high God.
Ephesians 5. 29, 30, 31, 32. Hosea 2. 18. You may say of them, 3. There Goes one of God's Servants. 1 Cor. 7. 22. Abraham was styled by Melchizedek, the servant of the most high God.
Nay 4. They stand in the relation of members, to Jesus Christ the head. 1 Cor. 6. 16. This is by reason of the neare mysticall unspeakable Vnion that is betwixt the Lord Jesus Christ and the soule.
Nay 4. They stand in the Relation of members, to jesus christ the head. 1 Cor. 6. 16. This is by reason of the near mystical unspeakable union that is betwixt the Lord jesus christ and the soul.
So then? can you say of your wife, she is mine? canst thou say of thy child, it is mine? canst thou say of any servant that thou keepest, he or she is mine? Nay nearer yet:
So then? can you say of your wife, she is mine? Canst thou say of thy child, it is mine? Canst thou say of any servant that thou Keepest, he or she is mine? Nay nearer yet:
In the opening and handling of this, I will doe these three things. 1. I wil shew you, how a man may be said to live to himselfe, and what that meanes.
In the opening and handling of this, I will do these three things. 1. I will show you, how a man may be said to live to himself, and what that means.
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A man may be said to live to himselfe, either in a Civill or in a divine and Theologicall sense, in a Civill sense a man may bee said to live to himselfe, When he is free from all relations, when he trades for himself,
A man may be said to live to himself, either in a Civil or in a divine and Theological sense, in a Civil sense a man may be said to live to himself, When he is free from all relations, when he trades for himself,
Or 2. Civilly, a man may be said to live to himselfe, that is suo commodo, to his own back and belly meerly, that as we say none eates of his meat nor drinks of his cup,
Or 2. Civilly, a man may be said to live to himself, that is Sue commodo, to his own back and belly merely, that as we say none eats of his meat nor drinks of his cup,
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Or 3. Civilly a man is said to live to himselfe, in respect of Communion, when he is nulli comes, a companion fit for none, either in regard of the morosity, or sullennesse of his temper.
Or 3. Civilly a man is said to live to himself, in respect of Communion, when he is None comes, a Companion fit for none, either in regard of the morosity, or sullenness of his temper.
not following the corrupt dictates of his owne flesh, as the base prophane wretch, to whom the Devill doth but say goe, and he goeth; or come, and he cometh;
not following the corrupt dictates of his own Flesh, as the base profane wretch, to whom the devil does but say go, and he Goes; or come, and he comes;
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and his base heart sayes but doe this, and he doth it: this is often called in Scripture living to the flesh, and living to sin. Thus the beleever lives not to himselfe. Nor
and his base heart Says but do this, and he does it: this is often called in Scripture living to the Flesh, and living to since. Thus the believer lives not to himself. Nor
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Finally; a man may be said to live to himselfe, when all the actions of his life pursue but his owne worldly interests of greatnesse, and wealth, and honour.
Finally; a man may be said to live to himself, when all the actions of his life pursue but his own worldly interests of greatness, and wealth, and honour.
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and acknowledging God to be his God, as a Sonne lives to his Father, and a Servant to his Master: wearing Christs livery, and acknowledging himselfe to be Christs Servant. Proclaming with David. Psal. 116. 16. Truly Lord I am thy Servant, I am thy Servant,
and acknowledging God to be his God, as a Son lives to his Father, and a Servant to his Master: wearing Christ livery, and acknowledging himself to be Christ Servant. Proclaiming with David. Psalm 116. 16. Truly Lord I am thy Servant, I am thy Servant,
He every where acknowledgeth his subjection, and duty to God, by his service as his Master, by his homage as to his Soveraigne, by his dutifull feare as to his Father, according to that of the Prophet.
He every where acknowledgeth his subjection, and duty to God, by his service as his Master, by his homage as to his Sovereign, by his dutiful Fear as to his Father, according to that of the Prophet.
Mal. 1. 6. If I be a father where is my honour, and if a master where is my feare? He every where honours God as his Father, and feares him as his Master.
Malachi 1. 6. If I be a father where is my honour, and if a master where is my Fear? He every where honours God as his Father, and fears him as his Master.
Secondly, The beleever lives to God formally. He followes the dictates of his word, and the motions of his spirit. He is come into the world to doe his will, he knowes that for this end he was borne,
Secondly, The believer lives to God formally. He follows the dictates of his word, and the motions of his Spirit. He is come into the world to do his will, he knows that for this end he was born,
and he doth nothing but he prefaceth this question to it, how may God have glory? what shall God get by this Action? this is the designe he drives, the interest he pursues, every of his arrowes are levelled at this white, and all his actions ordered to this end, it is his work to glorify God both in his body,
and he does nothing but he prefaceth this question to it, how may God have glory? what shall God get by this Actium? this is the Design he drives, the Interest he pursues, every of his arrows Are leveled At this white, and all his actions ordered to this end, it is his work to Glorify God both in his body,
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and spirit, according to the Apostles exhortation. 1 Cor. 6. 20. Lastly, He lives unto God dependently. Indeed this is rather a living upon God, but yet it is a living unto God too:
and Spirit, according to the Apostles exhortation. 1 Cor. 6. 20. Lastly, He lives unto God dependently. Indeed this is rather a living upon God, but yet it is a living unto God too:
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This is plaine if you doe but consider what I said before in the particular explanation of the first branch of the Doctrine, viz. How far the beleever while he lives is the Lords.
This is plain if you do but Consider what I said before in the particular explanation of the First branch of the Doctrine, viz. How Far the believer while he lives is the lords.
See the Apostle pressing this duty from both these Arguments 1 Cor. 6. 19, 20. What? know ye not, that your body is the temple of holy Ghost which is in you,
See the Apostle pressing this duty from both these Arguments 1 Cor. 6. 19, 20. What? know you not, that your body is the temple of holy Ghost which is in you,
Would you take it well that your children, or apprentices which you maintaine should live to themselves? And trade for themselves? or others? and not live to you and trade for you? That your wife should live to another? Either formally or finally, and not to you, whose she is? And is there not as great an engagment (Christians!) lyes upon you to live to the Lord? you are his Children, his spouses, his servants,
Would you take it well that your children, or apprentices which you maintain should live to themselves? And trade for themselves? or Others? and not live to you and trade for you? That your wife should live to Another? Either formally or finally, and not to you, whose she is? And is there not as great an engagement (Christians!) lies upon you to live to the Lord? you Are his Children, his Spouses, his Servants,
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out of a conceit of the ease and rest he shall be at, because he knowes if he be in the grave, There the wicked cease from troubling, there the weary be at rest, as Iob passionately spake, c. 3. or to deliver himselfe from obloquies, as Ionas, cap. 3. or to save himselfe from danger, as Saul; or to be out of the horrors of a guilty conscience,
out of a conceit of the ease and rest he shall be At, Because he knows if he be in the grave, There the wicked cease from troubling, there the weary be At rest, as Job passionately spoke, c. 3. or to deliver himself from Obloquies, as Ionas, cap. 3. or to save himself from danger, as Saul; or to be out of the horrors of a guilty conscience,
nor faith in God, but dyes like Nabal; though his spirit be not over-powred with diseases, nor he robbed of his senses, yet he dyes like a block. Now the beleever none of these wayes dyes to himselfe. 1. He will not choose his owne speare with Saul, nor twist his owne Halter with Iudas. He will not only aime at his owne ease, in his death,
nor faith in God, but dies like Nabal; though his Spirit be not overpowered with diseases, nor he robbed of his Senses, yet he dies like a block. Now the believer none of these ways dies to himself. 1. He will not choose his own spear with Saul, nor twist his own Halter with Iudas. He will not only aim At his own ease, in his death,
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Like a dutifull child that being abroad hath a desire to see his friends, and is sometimes wishing, O that the holy-dayes were come, that he might goe home,
Like a dutiful child that being abroad hath a desire to see his Friends, and is sometime wishing, Oh that the holy-days were come, that he might go home,
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and it may be he sometimes writes to them for an horse, but yet he is not so mad as to run home on foot, much lesse to goe contrary to his fathers mind.
and it may be he sometime writes to them for an horse, but yet he is not so mad as to run home on foot, much less to go contrary to his Father's mind.
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and that both for the time of his death, and also for the kind of it. 1. For the time of his death, See Phil. 23, 24. If Paul might judge himselfe, he thinkes it would be best presently to dye.
and that both for the time of his death, and also for the kind of it. 1. For the time of his death, See Philip 23, 24. If Paul might judge himself, he thinks it would be best presently to die.
It is all one to him, to be sent to heaven with a stroke, or linger out many days with this pretious one, that was severall yeares on her journy to heaven,
It is all one to him, to be sent to heaven with a stroke, or linger out many days with this precious one, that was several Years on her journey to heaven,
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Pauls bonds, & Imprisonment brought glory to Jesus Christ, Phil. 1. 12, 13, 14. And this he may aime at dying severall wayes. 1. By his quiet and patient submitting unto God, in the messengers of death, Psal. 39. 9. David was dumbe and knew not how to complain because it was the Lords doing. Like Ely, It is the Lord let him do what seemeth him good.
Paul's bonds, & Imprisonment brought glory to jesus christ, Philip 1. 12, 13, 14. And this he may aim At dying several ways. 1. By his quiet and patient submitting unto God, in the messengers of death, Psalm 39. 9. David was dumb and knew not how to complain Because it was the lords doing. Like Ely, It is the Lord let him do what seems him good.
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The number of them that they spiritually quickned in their lives, was short of them that were quickned by their deaths. Docter Taylor made it a plaine going home, and counted his journy to two stiles; whosoever reads the stories of Eusebius, or the stories of the Martyrs under the ten persecutions,
The number of them that they spiritually quickened in their lives, was short of them that were quickened by their death's. Doctor Taylor made it a plain going home, and counted his journey to two stile; whosoever reads the stories of Eusebius, or the stories of the Martyrs under the ten persecutions,
or of late in those reaking times of Q. Mary (that filled the land with innocent blood) will find this abundantly instanced. 3. Whether it be a violent or naturall death, they will bring glory to the Lord by speaking something to the glory of God at their death, some way or other setting out the glory of God,
or of late in those reaking times of Q. Marry (that filled the land with innocent blood) will find this abundantly instanced. 3. Whither it be a violent or natural death, they will bring glory to the Lord by speaking something to the glory of God At their death, Some Way or other setting out the glory of God,
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as the scattered Sun beames when they are gathered into the Sun, are more gloriously one with the Sun, then when there was a seeming division of their vnity for the irradiation of the earth,
as the scattered Sun beams when they Are gathered into the Sun, Are more gloriously one with the Sun, then when there was a seeming division of their unity for the irradiation of the earth,
so all the Saints which are but as distinct beames of the Sun of Righteousnesse, when they shall be gathered into Christ, shall yet continue to be one with him,
so all the Saints which Are but as distinct beams of the Sun of Righteousness, when they shall be gathered into christ, shall yet continue to be one with him,
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but by that time the day of judgment comes, she wil be wholy, and compleatly drest to come out to Dinner, and everlasting banquetting in the chambers of love, with the King of Glory.
but by that time the day of judgement comes, she will be wholly, and completely dressed to come out to Dinner, and everlasting banqueting in the chambers of love, with the King of Glory.
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but not her Master, she is but taken to be his chambermaid in glory, from being his Kitchin-maid in the world; her work was before below staires, now it is above. Take but one instance more, it is, Joh. 11. 11. Christ sayes, Our friend Lazarus sleeps, he sleeps, yet he is Our friend. O sweet!
but not her Master, she is but taken to be his chambermaid in glory, from being his Kitchenmaid in the world; her work was before below stairs, now it is above. Take but one instance more, it is, John 11. 11. christ Says, Our friend Lazarus sleeps, he sleeps, yet he is Our friend. Oh sweet!
we say when such a one dyes we have lost a deare friend. But God loseth not his relation by his Saints death, he is our friend then more than ever, and so are we his.
we say when such a one dies we have lost a deer friend. But God loses not his Relation by his Saints death, he is our friend then more than ever, and so Are we his.
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First of all by way of Instruction, and so it might be very profitable, 1. To shew you the infinite love of God, to poor dust, and ashes. That he will be pleased to owne us in life, and death; to come,
First of all by Way of Instruction, and so it might be very profitable, 1. To show you the infinite love of God, to poor dust, and Ashes. That he will be pleased to own us in life, and death; to come,
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some great famous built houses, built of free stoned Nobility & Gentry, learning and honour, adorned with parts and esteem in the world, he leaves to be an habitation for Owles, and Ostriches, and comes and dwels in the poor Cottages of his Elect ones.
Some great famous built houses, built of free stoned Nobilt & Gentry, learning and honour, adorned with parts and esteem in the world, he leaves to be an habitation for Owls, and Ostriches, and comes and dwells in the poor Cottages of his Elect ones.
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and yet he will come and be a father, an husband, a friend, and call us his servants, his children, his spouse, yea his members. Think, O think what honour it is to be allied to the family of Heaven, yea incorporated in it.
and yet he will come and be a father, an husband, a friend, and call us his Servants, his children, his spouse, yea his members. Think, Oh think what honour it is to be allied to the family of Heaven, yea incorporated in it.
It is a big word amongst men, when they can say, my Cosen of Essex or Norfolk, &c. to be allied to Earles, Dukes, &c. We think we mightily speak our honour, when he can speake it;
It is a big word among men, when they can say, my cousin of Essex or Norfolk, etc. to be allied to Earls, Dukes, etc. We think we mightily speak our honour, when he can speak it;
we are the Lords possession, there is no feare of a bad Landlord. Are we his purchase? his redeemed ones? no feare of any slavery then, his yoke is easy, his burthen is light, his service a perfect freedome. Is he our Father, our Master, our Husband, our friend? we have then one that is able to help us, willing to succour us, ready to pitty us;
we Are the lords possession, there is no Fear of a bad Landlord. are we his purchase? his redeemed ones? no Fear of any slavery then, his yoke is easy, his burden is Light, his service a perfect freedom. Is he our Father, our Master, our Husband, our friend? we have then one that is able to help us, willing to succour us, ready to pity us;
we are yet his friends, his servants, Jos. 1. 2. Joh. 11. 11. We are yet his temple in which he doth more manifest his glory than in our tabernacle while it comes to be dissolved;
we Are yet his Friends, his Servants, Jos. 1. 2. John 11. 11. We Are yet his temple in which he does more manifest his glory than in our tabernacle while it comes to be dissolved;
how few those are? 1. What shall become of all prophane wretches, all drunkards, swearers, adulterers, all those rabbles of wretches, Rev. 20. v. 8. Eph. 5. 5. 1 Cor. 6. 8, 10. that in stead of living to the Lord, live to the Devill, to their base lusts and corruptions, and all their study is,
how few those Are? 1. What shall become of all profane wretches, all drunkards, swearers, Adulterers, all those rabbles of wretches, Rev. 20. v. 8. Ephesians 5. 5. 1 Cor. 6. 8, 10. that in stead of living to the Lord, live to the devil, to their base Lustiest and corruptions, and all their study is,
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what will become of these poor wretches when they dye, when you shall cry out, Animula! quo vadis? poore soule whither goest thou? It was a dreadfull passage I lately heard to have been the dying breath of such an one, Now goes my prore soule to pay all its debts.
what will become of these poor wretches when they die, when you shall cry out, Animula! quo vadis? poor soul whither goest thou? It was a dreadful passage I lately herd to have been the dying breath of such an one, Now Goes my prore soul to pay all its debts.
But what shall we eat? or what shall we drink? or what shall we put on? What will you gaine (friends) when to gaine the world, you shall weep over your lost poore soules; how will you ransome your selves from the pit? And so for any other that make any thing below God, the End of their lives. And ah!
But what shall we eat? or what shall we drink? or what shall we put on? What will you gain (Friends) when to gain the world, you shall weep over your lost poor Souls; how will you ransom your selves from the pit? And so for any other that make any thing below God, the End of their lives. And ah!
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where shall we find a man concerning whom, we may pronounce this text, while he lived, he lived to the Lord, and when he dyed, he dyed to the Lord? And yet this must be pronounced of all those that when they dy shall be the Lords: O remember your latter end!
where shall we find a man Concerning whom, we may pronounce this text, while he lived, he lived to the Lord, and when he died, he died to the Lord? And yet this must be pronounced of all those that when they die shall be the lords: Oh Remember your latter end!
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The worldling lives to himselfe, and dyes to himselfe, perhaps he makes away himselfe, or dyes murmuringly, and blasphemes God, he cannot give God a good word at the last.
The worldling lives to himself, and dies to himself, perhaps he makes away himself, or dies murmuringly, and blasphemes God, he cannot give God a good word At the last.
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whether it be Naturall or Violent, sad or joyfull, short or tedious, and whatever his death be, he dyes, joyfully. The One is loth to dye and cannot abide to think of shaking hands with so many Gods as he hath here below;
whither it be Natural or Violent, sad or joyful, short or tedious, and whatever his death be, he dies, joyfully. The One is loath to die and cannot abide to think of shaking hands with so many God's as he hath Here below;
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The Saint, 1. Hath lived to God. 2. Desires to dye unto the Lord. 3. In death as well as in his life aimes at the glory of God. 4. Knowes that in death he shall be the Lords.
The Saint, 1. Hath lived to God. 2. Desires to die unto the Lord. 3. In death as well as in his life aims At the glory of God. 4. Knows that in death he shall be the lords.
The other, hath lived to himselfe. 2. Aimes at nothing in dying but himselfe. 3. Knowes that if he dyes his soule sinks in hell for ever, can you blame the man for being loth to goe into Everlasting Burnings?
The other, hath lived to himself. 2. Aims At nothing in dying but himself. 3. Knows that if he dies his soul sinks in hell for ever, can you blame the man for being loath to go into Everlasting Burnings?
and pleasures, to the world, &c. Should here be deeply reproved, Take only two places to reprove you, Isa. 50. 11. Eccl. 11. v. 9. 3. This doctrine may be applyed by way of Exhortation, And, O that I could perswade for God this day, some or other to begin a life to him, every one sayes, O that I might dye the death of the Righteous, that my latter end might be like his! but alas!
and pleasures, to the world, etc. Should Here be deeply reproved, Take only two places to reprove you, Isaiah 50. 11. Ecclesiastes 11. v. 9. 3. This Doctrine may be applied by Way of Exhortation, And, Oh that I could persuade for God this day, Some or other to begin a life to him, every one Says, Oh that I might die the death of the Righteous, that my latter end might be like his! but alas!
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who is there that lives according to his wish? wouldst thou bee the Lords when thou dyest? live not then to thy selfe but to the Lord, Live not according to thy owne lusts, live not to thy owne ends, but live by Gods law and to Gods glory: who would be the Lords when he dyes, he must be so while he lives;
who is there that lives according to his wish? Wouldst thou be the lords when thou Dies? live not then to thy self but to the Lord, Live not according to thy own Lustiest, live not to thy own ends, but live by God's law and to God's glory: who would be the lords when he dies, he must be so while he lives;
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What shall it profit thee to gaine all the world, and lose thy owne poore soule? Or what wilt thou give in Exchange for it? But I passe on (my time being expired,
What shall it profit thee to gain all the world, and loose thy own poor soul? Or what wilt thou give in Exchange for it? But I pass on (my time being expired,
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To whom should the servant live but to the master? the wife, but to the husband? the child, but to the father? and the Saint, but to his Saviour? O quicken up your soules to this life, from this principle;
To whom should the servant live but to the master? the wife, but to the husband? the child, but to the father? and the Saint, but to his Saviour? Oh quicken up your Souls to this life, from this principle;
Bloody friends have you been to Christ, who in this hath excel'd the love of men, that while you were yet enemies he dyed for you, that by his death you might be reconciled to God. Let God never complain concerning you,
Bloody Friends have you been to christ, who in this hath excelled the love of men, that while you were yet enemies he died for you, that by his death you might be reconciled to God. Let God never complain Concerning you,
Consider secondly, Hath it not been thy desire to glorify God, as he pleaseth to be glorified? Thou hast finished thy course, runne thy race, done thy work, God hath had his desired glory of thee in thy life,
Consider secondly, Hath it not been thy desire to Glorify God, as he Pleases to be glorified? Thou hast finished thy course, run thy raze, done thy work, God hath had his desired glory of thee in thy life,
where we have neither father, nor brethren, nor scarce so much as a friend. By death thou doest but returne like the sunbeame into the body of the Sun:
where we have neither father, nor brothers, nor scarce so much as a friend. By death thou dost but return like the sunbeam into the body of the Sun:
1. Consider that he, or she, is where they would be; it is the desire of every Saint to glorify God in that manner that he desires to be glorified by them, to serve him any where,
1. Consider that he, or she, is where they would be; it is the desire of every Saint to Glorify God in that manner that he Desires to be glorified by them, to serve him any where,
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What hast thou lost Christian? 1. Was not thy friend the Lord's while he lived? the Lords by right, thine only by loan? was he not the Lords purchase? & shall not the Lord come when he please,
What hast thou lost Christian? 1. Was not thy friend the Lord's while he lived? the lords by right, thine only by loan? was he not the lords purchase? & shall not the Lord come when he please,
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and take possession of it? may he not pull it down, & build it up again, at his pleasure? shal he not do what he will his own? we use to say, A man may take his owne where ever he finds it;
and take possession of it? may he not pull it down, & built it up again, At his pleasure? shall he not do what he will his own? we use to say, A man may take his own where ever he finds it;
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2. Is he not the Lords possession? and shal not God take his house into his owne hands if he will when the tenants lease is out? God useth not to renew leases:
2. Is he not the lords possession? and shall not God take his house into his own hands if he will when the tenants lease is out? God uses not to renew leases:
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Once I confesse he did it to Hezekiah, but his ordinary custome is, as leases of Saints lives expire, to take them into his owne hands, till he hath got in all his redeemed morgages, and the full day of redeeming the purchased possession shall come.
Once I confess he did it to Hezekiah, but his ordinary custom is, as leases of Saints lives expire, to take them into his own hands, till he hath god in all his redeemed mortgages, and the full day of redeeming the purchased possession shall come.
now when the beleever dyes God puls downe his clay-Cottages, intending to fetch away the timber and bricks, to build up himselfe a temple in the paradise of glory.
now when the believer dies God puls down his clay-Cottages, intending to fetch away the timber and bricks, to built up himself a temple in the paradise of glory.
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3. Nay are they not the Lords by nearer relation than thine? shall not the father take home his child, because the Schoolmaster shall lose the best Scholler of his schoole? shall not the husband take home his wife,
3. Nay Are they not the lords by nearer Relation than thine? shall not the father take home his child, Because the Schoolmaster shall loose the best Scholar of his school? shall not the husband take home his wife,
Wilt thou weep because thy friend hath a Kingdome, and one jewell more is set in Christ diademe? should not the child rejoyce at the increase of his fathers family? If at the Increase of the family of Grace,
Wilt thou weep Because thy friend hath a Kingdom, and one jewel more is Set in christ diadem? should not the child rejoice At the increase of his Father's family? If At the Increase of the family of Grace,
There's one servant more added to the Bedchamber: Thy friend lived to the Lord, and died to the Lord, and now in Death is the Lords, and more the Lords than ever.
There's one servant more added to the Bedchamber: Thy friend lived to the Lord, and died to the Lord, and now in Death is the lords, and more the lords than ever.
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But there are two sorts of persons, concerning whom I think it is fitting, that if they have lived to the Lord while they lived, and dyed to the Lord in their death, their examples should be held out like Dorcas her clothes. 1. Eminent persons in the Magistracie.
But there Are two sorts of Persons, Concerning whom I think it is fitting, that if they have lived to the Lord while they lived, and died to the Lord in their death, their Examples should be held out like Dorcas her clothes. 1. Eminent Persons in the Magistracy.
Of the first sort she was not, Not of the Noble and great persons of the Earth, but out of a poor family did the Lord chuse this elect vessell, to declare the Riches of the glory of his grace in.
Of the First sort she was not, Not of the Noble and great Persons of the Earth, but out of a poor family did the Lord choose this elect vessel, to declare the Riches of the glory of his grace in.
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But you shall pardon me the expression, if I say, that while she lived, she was an Eminent preacher, and give her the character which our Saviour gave S. Iohn, she was a burning, and a shining light;
But you shall pardon me the expression, if I say, that while she lived, she was an Eminent preacher, and give her the character which our Saviour gave S. John, she was a burning, and a shining Light;
and I am confident, did more good, to poore soules, in the three yeares of her sicknesse, by telling them her experiences, directing, quickning, exhorting, strengthening, satisfying, them, than God hath honoured any of us who have been preachers of his word, to doe in much more time.
and I am confident, did more good, to poor Souls, in the three Years of her sickness, by telling them her experiences, directing, quickening, exhorting, strengthening, satisfying, them, than God hath honoured any of us who have been Preachers of his word, to do in much more time.
I shall speake but little of her, who while she lived spake her selfe so much, I meane the strength, and grace of God in her self, for I must not exalt her, whose constant designe,
I shall speak but little of her, who while she lived spoke her self so much, I mean the strength, and grace of God in her self, for I must not exalt her, whose constant Design,
I shal not commend her for her mor all vertues, and naturall duties, which is too usual upon such occasions as these (surely because better things cannot be spoken.) But I shall set out her example to you,
I shall not commend her for her mor all Virtues, and natural duties, which is too usual upon such occasions as these (surely Because better things cannot be spoken.) But I shall Set out her Exampl to you,
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It was but a little acquaintance I had of her, not yet two full years, in which time too, my multitude of occasions were too much enemies to my happines, in denying me so many opportunities of seeing her, as I desired.
It was but a little acquaintance I had of her, not yet two full Years, in which time too, my multitude of occasions were too much enemies to my happiness, in denying me so many opportunities of seeing her, as I desired.
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Her whole time, since I knew her, was a Schooling time of Affliction (without any cessation) As I remember she wanted some yeares of thirty, when she dyed;
Her Whole time, since I knew her, was a Schooling time of Affliction (without any cessation) As I Remember she wanted Some Years of thirty, when she died;
and for three yeares and upward before that time, she was Gods close prisoner; and the greatest part of that time (so bitter was her cup) was spent in her bed.
and for three Years and upward before that time, she was God's close prisoner; and the greatest part of that time (so bitter was her cup) was spent in her Bed.
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I have heard her relating the beginning of her conversion, and for that I shall referr you to her owne account penned (by a faithfull friend) from her owne mouth.
I have herd her relating the beginning of her conversion, and for that I shall refer you to her own account penned (by a faithful friend) from her own Mouth.
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as it were rapt into the third heavens, then lest she should be exalted above measure she had a thorn in the flesh given to buffet her, God visited her with a long,
as it were rapt into the third heavens, then lest she should be exalted above measure she had a thorn in the Flesh given to buffet her, God visited her with a long,
how she conquered, you may take from her owne mouth in the precedent Relation: I shall only supply the Chronicle of her dayes where her owne Relation ceased.
how she conquered, you may take from her own Mouth in the precedent Relation: I shall only supply the Chronicle of her days where her own Relation ceased.
We commonly say Affliction is a spending time, it was not a beginning to her but it was a growing time of grace. The first time I came to visit her (when I was but a stranger to her and to this City) I remember her first question was, Sir I beseech you tell me how I may glorify God in my affliction.
We commonly say Affliction is a spending time, it was not a beginning to her but it was a growing time of grace. The First time I Come to visit her (when I was but a stranger to her and to this city) I Remember her First question was, Sir I beseech you tell me how I may Glorify God in my affliction.
I told her, either by patient submitting to his hand, and quieting our selves in his will, acknowledging his righteousnesse, &c. Or by Speaking to his glory to others, &c. For the passive part, it was a lesson she had so well learned, that no discontent could either be read in her carriage or countenance,
I told her, either by patient submitting to his hand, and quieting our selves in his will, acknowledging his righteousness, etc. Or by Speaking to his glory to Others, etc. For the passive part, it was a Lesson she had so well learned, that no discontent could either be read in her carriage or countenance,
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but went away Instructed, or Satisfied, or quickned, or some way or other bettred. The greatest part of her work was Angelicall, a speaking well of God, admiring and exalting his free grace, telling what he had done for her soule;
but went away Instructed, or Satisfied, or quickened, or Some Way or other bettered. The greatest part of her work was Angelical, a speaking well of God, admiring and exalting his free grace, telling what he had done for her soul;
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Grace had made her eloquent; her birth, and breeding was meane, but the Lord had given her the tongue of the excellent. O the abundance of grace that was powred out into her lipps!
Grace had made her eloquent; her birth, and breeding was mean, but the Lord had given her the tongue of the excellent. Oh the abundance of grace that was poured out into her lips!
I appeale to you, did not your hearts burne within you when you heard her speak, the Excellency of sense, spirituall sense? I somtimes (as my occasions permitted) went to visit her,
I appeal to you, did not your hearts burn within you when you herd her speak, the Excellency of sense, spiritual sense? I sometimes (as my occasions permitted) went to visit her,
for the gain of those in the room, and that I my self might learn Righteousnes: who ever heard her, mentioning her affliction? discoursing of any worldly thing? O that my tongue were so sanctified!
for the gain of those in the room, and that I my self might Learn Righteousness: who ever herd her, mentioning her affliction? discoursing of any worldly thing? O that my tongue were so sanctified!
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I remember one thing she would often Vrge, and I beseech you to remember it, viz. The excellency of the benefit the soule might reape by private prayer.
I Remember one thing she would often Urge, and I beseech you to Remember it, viz. The excellency of the benefit the soul might reap by private prayer.
To make my discourse short, The time of her life grew short, and as she grew nearer the Earth, so she grew more heavenly in her Hallelujahs, making of it then her onely work to Glorify God, by admiring his grace, and exalting his name.
To make my discourse short, The time of her life grew short, and as she grew nearer the Earth, so she grew more heavenly in her Hallelujahs, making of it then her only work to glorify God, by admiring his grace, and exalting his name.
I went to visit her the day before the Lord took her to himself, I found her bereaved of most of her senses; but yet God gave her the liberty of speech, which she ceased not to improve to his glory.
I went to visit her the day before the Lord took her to himself, I found her bereft of most of her Senses; but yet God gave her the liberty of speech, which she ceased not to improve to his glory.
Many of her friends were weeping over her, she was discoursing of the Creators Excellency, and the Creatures vanity, and that in such language, that one would have thought she had had the tongue of the Eloquent as well as the Excellent: And so incessant was she in that her spirituall worke, that she would speake even till she had lost her speech, and pawsing a little (to recover her selfe) renewed her discourse, to the admiration of my selfe,
Many of her Friends were weeping over her, she was discoursing of the Creators Excellency, and the Creatures vanity, and that in such language, that one would have Thought she had had the tongue of the Eloquent as well as the Excellent: And so incessant was she in that her spiritual work, that she would speak even till she had lost her speech, and pausing a little (to recover her self) renewed her discourse, to the admiration of my self,
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what is your duties, your righteousnes, but a menstruous cloath, loathsome to your selves, abominable to God? Our boasting is excluded, we can doe nothing, what should we stay in any thing that we cannot doe? O set up nothing of your own;
what is your duties, your righteousness, but a menstruous cloth, loathsome to your selves, abominable to God? Our boasting is excluded, we can do nothing, what should we stay in any thing that we cannot do? O Set up nothing of your own;
It hath in it the basenesse of our corrupted flesh. What if you thinke a good thought? (which yet you cannot doe of your selves) if you rest in it, it is naught.
It hath in it the baseness of our corrupted Flesh. What if you think a good Thought? (which yet you cannot do of your selves) if you rest in it, it is nought.
But by the report of her friends, she continued her work, till God said, It is enough, and then she quietly surrendred her soule to him that redeemed it.
But by the report of her Friends, she continued her work, till God said, It is enough, and then she quietly surrendered her soul to him that redeemed it.
2. For your good. 1. For the setting out Gods glory, in the riches of his free grace, 1. That he would reveale himself •o such a Babe, when he conceales himselfe from the wise and prudent. 2. That passing by the great men,
2. For your good. 1. For the setting out God's glory, in the riches of his free grace, 1. That he would reveal himself •o such a Babe, when he conceals himself from the wise and prudent. 2. That passing by the great men,
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and rich men of the earth, he would chuse this meane one (in comparison of others) to make knowne such a fulnesse of grace in of all kind of grace, both for her use and comfort, as I have never before in any met with the like.
and rich men of the earth, he would choose this mean one (in comparison of Others) to make known such a fullness of grace in of all kind of grace, both for her use and Comfort, as I have never before in any met with the like.
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There came to my hands a sheet written close, containing severall promises, which she by her diligent reading had gathered up to sute her soule in the time of need, indeed,
There Come to my hands a sheet written close, containing several promises, which she by her diligent reading had gathered up to suit her soul in the time of need, indeed,
But in regard these sheets have swell'd too far already, and in regard the promises are already sweetly rank'd (in severall Books printed) I thought good to omit the inserting of them.
But in regard these sheets have swelled too Far already, and in regard the promises Are already sweetly ranked (in several Books printed) I Thought good to omit the inserting of them.
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