The life of faith in three parts, the first is a sermon on Heb. 11, 1, formerly preached before His Majesty, and published by his command, with another added for the fuller application : the second is instructions for confirming believers in the Christian faith : the third is directions how to live by faith, or how to exercise it upon all occasions / by Richard Baxter.
THough the wicked are distinguished into Hypocrites and Ʋnbelievers, yet Hypocrites themselves are Ʋnbelievers too. They have no faith which they can justifie, by its prevailing efficacy and works:
THough the wicked Are distinguished into Hypocrites and Ʋnbelievers, yet Hypocrites themselves Are Ʋnbelievers too. They have no faith which they can justify, by its prevailing efficacy and works:
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and therefore have no faith by which they can be justified. Because their discovery is needful to their recovery, and all our salvation depends on the sincerity of our faith.
and Therefore have no faith by which they can be justified. Because their discovery is needful to their recovery, and all our salvation depends on the sincerity of our faith.
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By it we are justified, sanctified and saved. We are justified, not by believing that we are justified, but by believing that we may be justified. Not by receiving justification immediately, but by receiving Christ for our justification:
By it we Are justified, sanctified and saved. We Are justified, not by believing that we Are justified, but by believing that we may be justified. Not by receiving justification immediately, but by receiving christ for our justification:
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As faith looks at Christ as the necessary means, and at the divine benignity as the fountain, and at his veracity as the foundation or formal object, and at the promise, as the true signification of his will ;
As faith looks At christ as the necessary means, and At the divine benignity as the fountain, and At his veracity as the Foundation or formal Object, and At the promise, as the true signification of his will;
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No wonder therefore if the holy Ghost here speaking of the Dignity and Power of faith, do principally insist on that part of its description, which is taken from this final object.
No wonder Therefore if the holy Ghost Here speaking of the Dignity and Power of faith, do principally insist on that part of its description, which is taken from this final Object.
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As Christ himself in his Humiliation was rejected by the Gentiles, and a stumbling stone to the Jews, despised and not esteemed, Isa. 53.2, 3. having made himself of no reputation, Phil. 2 7. So faith in Christ as incarnate and crucified, is despised and counted foolishness by the world.
As christ himself in his Humiliation was rejected by the Gentiles, and a stumbling stone to the jews, despised and not esteemed, Isaiah 53.2, 3. having made himself of no reputation, Philip 2 7. So faith in christ as incarnate and Crucified, is despised and counted foolishness by the world.
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and subdue the inclinations and interests of the flesh, and make the greatest sufferings tollerable, is the work of the holy Ghost in this Chapter to demonstrate, which beginning with the description, proceeds to the proof by a cloud of witnesses.
and subdue the inclinations and interests of the Flesh, and make the greatest sufferings tolerable, is the work of the holy Ghost in this Chapter to demonstrate, which beginning with the description, proceeds to the proof by a cloud of Witnesses.
There are two sorts of persons (and imployments) in the world, for whom there are two contrary ends hereafter. One sort subject their reason to their sensual or carnal interest. The other subject their senses to their reason, cleared, conducted and elevated by faith. Things present or possessed, are the riches of the sensual,
There Are two sorts of Persons (and employments) in the world, for whom there Are two contrary ends hereafter. One sort Subject their reason to their sensual or carnal Interest. The other Subject their Senses to their reason, cleared, conducted and elevated by faith. Things present or possessed, Are the riches of the sensual,
which setting things hoped for, in opposition to things present, and things unseen, to those that sense doth apprehend, assureth us that faith (which fixeth on the first) doth give to its object a subsistence, presence and evidence, that is, it seeth that which supplieth the want of presence and visibility.
which setting things hoped for, in opposition to things present, and things unseen, to those that sense does apprehend, assureth us that faith (which fixeth on the First) does give to its Object a subsistence, presence and evidence, that is, it sees that which supplieth the want of presence and visibility.
The NONLATINALPHABET, is that which quoad effectum is equal to a present subsistence. And the NONLATINALPHABET, the evidence is somewhat which quoad effectum is equal to visibility. As if he had said, [ Though the glory promised to Believers,
The, is that which quoad effectum is equal to a present subsistence. And the, the evidence is somewhat which quoad effectum is equal to visibility. As if he had said, [ Though the glory promised to Believers,
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The Syriack Interpreter instead of a Translation, gives us a true exposition of the words, viz. [ Faith is a certainty of those things that are in hope,
The Syriac Interpreter instead of a translation, gives us a true exposition of the words, viz. [ Faith is a certainty of those things that Are in hope,
or to make the things that will be, as if they were already in existence; and the things unseen which God revealeth, as if our bodily eyes beheld them.
or to make the things that will be, as if they were already in existence; and the things unseen which God Revealeth, as if our bodily eyes beheld them.
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1. Not that faith doth really change its object. 2. Nor doth it give the same degree of apprehensions and affections, as the sight of present things would do.
1. Not that faith does really change its Object. 2. Nor does it give the same degree of apprehensions and affections, as the sighed of present things would do.
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2. And Faith is effectual instead of sight to all these uses: 1. The apprehension is as infallible, because of the objective certainty, (though not so satisfactory to our imperfect souls) as if the things themselves were seen. 2. The will is determined by it in its necessary consent and choice. 3. The affections are moved in the necessary d•gree. 4. It ruleth in our lives, and bringeth us through duty,
2. And Faith is effectual instead of sighed to all these uses: 1. The apprehension is as infallible, Because of the objective certainty, (though not so satisfactory to our imperfect Souls) as if the things themselves were seen. 2. The will is determined by it in its necessary consent and choice. 3. The affections Are moved in the necessary d•gree. 4. It Ruleth in our lives, and brings us through duty,
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We know and are infallibly sure, of the truth of God, which we believe: As it's said, John 6.69. [ We believe and are sure that thou art that Christ, the Son of the living God. ] 2 Cor. 5.1.
We know and Are infallibly sure, of the truth of God, which we believe: As it's said, John 6.69. [ We believe and Are sure that thou art that christ, the Son of the living God. ] 2 Cor. 5.1.
an house not made with hands, eternal in the H•avens. ] Rom. 8.28. We know that all things work together for good to them that love God. ] 1 Cor. 15.58. You know that your labour is n•t in vain in the Lord ] Joh. 9.29. [ We kn•w God spake to Moses, &c. ] 31. [ We know God heareth not sinners. ] John 3.2. We know thou art a Teacher come from God.
an house not made with hands, Eternal in the H•avens. ] Rom. 8.28. We know that all things work together for good to them that love God. ] 1 Cor. 15.58. You know that your labour is n•t in vain in the Lord ] John 9.29. [ We kn•w God spoke to Moses, etc. ] 31. [ We know God hears not Sinners. ] John 3.2. We know thou art a Teacher come from God.
I shall in justification of the work of Faith, acquaint you briefly with 1. That in the Nature of it: 2. And that in the causing of it, which advanceth it, to be an infallible knowledge.
I shall in justification of the work of Faith, acquaint you briefly with 1. That in the Nature of it: 2. And that in the causing of it, which Advanceth it, to be an infallible knowledge.
1. The Believer knows (as sure as he knows there is a God) that God is true, and his Word is true, it being impossible for God to lie, H•b. 6.18. God that cannot lie hath promised, Titus 1.2. 2. He knows that the holy Scripture is the Word of God;
1. The Believer knows (as sure as he knows there is a God) that God is true, and his Word is true, it being impossible for God to lie, H•b. 6.18. God that cannot lie hath promised, Titus 1.2. 2. He knows that the holy Scripture is the Word of God;
and the many Miracles (certainly proved) which Christ, and his Spirit in his servants, wrought to confirm the truth. 3. And therefore he knoweth assuredly the conclusion, that all this Word of God is true.
and the many Miracles (Certainly proved) which christ, and his Spirit in his Servants, wrought to confirm the truth. 3. And Therefore he Knoweth assuredly the conclusion, that all this Word of God is true.
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And for the surer effecting of this knowledge, God doth not only set before us the ascertaining Evidence of his own veracity, and the Scriptures Divinity;
And for the Surer effecting of this knowledge, God does not only Set before us the ascertaining Evidence of his own veracity, and the Scriptures Divinity;
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but moreover, 1. He giveth us to believe, Phil. 1.29. 2 Pet. 1.3. For it is not of our selves, but is the gift of God, Ephes. 2.8. Faith is one of the fruits of the Spirit, Gal. 5.22. By the drawing of the Father, we come to the Son. And he that hath knowledge given from Heaven, will certainly know :
but moreover, 1. He gives us to believe, Philip 1.29. 2 Pet. 1.3. For it is not of our selves, but is the gift of God, Ephesians 2.8. Faith is one of the fruits of the Spirit, Gal. 5.22. By the drawing of the Father, we come to the Son. And he that hath knowledge given from Heaven, will Certainly know:
2. And that Faith may be so powerful as to serve instead of sight and presence, Believers have the Spirit of Christ within them, to excite and actuate it,
2. And that Faith may be so powerful as to serve instead of sighed and presence, Believers have the Spirit of christ within them, to excite and actuate it,
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so the exercise of Faith and Hope, and Love, upon things unseen, is caused by the holy Spirit, which is the principle of our new life, 1 Cor. 2.12. We have received the Spirit, that we might know the things that are given us of God.
so the exercise of Faith and Hope, and Love, upon things unseen, is caused by the holy Spirit, which is the principle of our new life, 1 Cor. 2.12. We have received the Spirit, that we might know the things that Are given us of God.
] This Spirit of God acquainteth us with God, with his veracity and his Word, Heb. 10.30. We know him that hath said, I will never fail thee, nor forsake thee.
] This Spirit of God acquainteth us with God, with his veracity and his Word, Hebrew 10.30. We know him that hath said, I will never fail thee, nor forsake thee.
] This Spirit of Christ acquainteth us with Christ, and with his grace and will. 1 Cor. 2.10, 11, 12. This heavenly Spirit acquainteth us with Heaven, so that [ We know that when Christ appeareth, we shall be like him,
] This Spirit of christ acquainteth us with christ, and with his grace and will. 1 Cor. 2.10, 11, 12. This heavenly Spirit acquainteth us with Heaven, so that [ We know that when christ appears, we shall be like him,
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And will perfect his work, and present us spotless to his Father, Eph. 5.26, 27. This heavenly Spirit possesseth the Saints with such heavenly dispositions and desires,
And will perfect his work, and present us spotless to his Father, Ephesians 5.26, 27. This heavenly Spirit Possesses the Saints with such heavenly dispositions and Desires,
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and maketh us live as fellow-citizens of the Saints, and in the houshold of God, Phil. 3.20. Eph. 2.19. It is within us a Spirit of supplication, breathing heaven-ward, with sighs and groans which cannot be expressed ;
and makes us live as fellow-citizens of the Saints, and in the household of God, Philip 3.20. Ephesians 2.19. It is within us a Spirit of supplication, breathing heavenward, with sighs and groans which cannot be expressed;
and as God knoweth the meaning of the Spirit, so the Spirit knows the mind of God, Rom. 8.37. 1 Cor. 2.11. 3. And the work of Faith is much promoted by the spiritual experiences of Believers.
and as God Knoweth the meaning of the Spirit, so the Spirit knows the mind of God, Rom. 8.37. 1 Cor. 2.11. 3. And the work of Faith is much promoted by the spiritual experiences of Believers.
They are really possessed of that heavenly disposition, called, The Divine Nature, and have felt the power of the Word upon their hearts, renewing them to the Image of God, mortifying their most dear and strong corruptions, shewing them a greater beauty and desirableness in the Objects of Faith,
They Are really possessed of that heavenly disposition, called, The Divine Nature, and have felt the power of the Word upon their hearts, renewing them to the Image of God, mortifying their most dear and strong corruptions, showing them a greater beauty and desirableness in the Objects of Faith,
He that feeleth, as it were, the first fruits, the earnest, and the beginnings of Heaven already in his soul, will more easily and assuredly believe that there is a Heaven hereafter.
He that feeleth, as it were, the First fruits, the earnest, and the beginnings of Heaven already in his soul, will more Easily and assuredly believe that there is a Heaven hereafter.
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and we are in him that is true, even in his Son Jesus Christ: This is the true God and eternal life, ] 1 Joh. 5.20. [ He that believeth on the Son hath the witness in himself, Vers. 10. ] There is so great a likeness of the holy and heavenly nature in the Saints, to the heavenly life that God hath promised, that makes it the more easily believed.
and we Are in him that is true, even in his Son jesus christ: This is the true God and Eternal life, ] 1 John 5.20. [ He that Believeth on the Son hath the witness in himself, Vers. 10. ] There is so great a likeness of the holy and heavenly nature in the Saints, to the heavenly life that God hath promised, that makes it the more Easily believed.
4. And it exceedingly helpeth our Belief of the life that's yet unseen, to find that Nature affordeth us undeniable Arguments to prove a future Happiness and Misery, Reward and Punishment, in the general;
4. And it exceedingly Helpeth our Belief of the life that's yet unseen, to find that Nature affords us undeniable Arguments to prove a future Happiness and Misery, Reward and Punishment, in the general;
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Nothing more clear and certain than that there is a God, (He must be a fool indeed that dare deny it, Psal. 14.1.) as also that this God is the Creatour of the rational nature,
Nothing more clear and certain than that there is a God, (He must be a fool indeed that Dare deny it, Psalm 14.1.) as also that this God is the Creator of the rational nature,
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And it's clear that the rational nature is so formed, that without the hopes and fears of another life, the world neither is, nor ever was, nor (by ordinary visible means) can be well governed; (supposing God to work on man according to his nature.) And it is most certain that it consisteth not with infinite wisdom, power and goodness, to be put to rule the world in all ages, by fraud and falshood.
And it's clear that the rational nature is so formed, that without the hope's and fears of Another life, the world neither is, nor ever was, nor (by ordinary visible means) can be well governed; (supposing God to work on man according to his nature.) And it is most certain that it Consisteth not with infinite Wisdom, power and Goodness, to be put to Rule the world in all ages, by fraud and falsehood.
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And it is most certain that the meer probability or possibility of a Heaven and Hell, (being matters of such unspeakable concernment) should in reason command our utmost diligence to the hazard or loss of the transitory vanities below:
And it is most certain that the mere probability or possibility of a Heaven and Hell, (being matters of such unspeakable concernment) should in reason command our utmost diligence to the hazard or loss of the transitory vanities below:
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These things, and much more, do shew that nature affordeth us so full a testimony of the life to come that's yet invisible, that it exceedingly helpeth us in believing the supernatural revelation of it, which is more full.
These things, and much more, do show that nature affords us so full a testimony of the life to come that's yet invisible, that it exceedingly Helpeth us in believing the supernatural Revelation of it, which is more full.
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5. And though we have not seen the objects of our faith, yet those that have given us their infallible testimony by infallible means, have seen what they testified.
5. And though we have not seen the objects of our faith, yet those that have given us their infallible testimony by infallible means, have seen what they testified.
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[ Verily, verily, (saith our Lord) we speak that we know, and testifie that we have seen ] Joh. 3.11. Vers. 31, 32. [ He that cometh from Heaven is above all,
[ Verily, verily, (Says our Lord) we speak that we know, and testify that we have seen ] John 3.11. Vers. 31, 32. [ He that comes from Heaven is above all,
Insomuch that John thus beginneth his Epistle, 1 Cor. 1.1, 2, 3. [ That which was from the beginning which we have heard, which we have seen with our eyes, which we have looked upon,
Insomuch that John thus begins his Epistle, 1 Cor. 1.1, 2, 3. [ That which was from the beginning which we have herd, which we have seen with our eyes, which we have looked upon,
after that he was seen of above five hundred brethren at once, of whom the greater part remain unto this present ] Heb. 2.3, 4. This [ great salvation at first began to be spoken by the Lord,
After that he was seen of above five hundred brothers At once, of whom the greater part remain unto this present ] Hebrew 2.3, 4. This [ great salvation At First began to be spoken by the Lord,
] And therefore when the Apostles were commanded by their persecutors, not to speak at all, or teach in the name of Jesus, they answered, [ We cannot but speak the things which we have seen and heard.
] And Therefore when the Apostles were commanded by their persecutors, not to speak At all, or teach in the name of jesus, they answered, [ We cannot but speak the things which we have seen and herd.
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than the tradition of any Laws of the Land, or History of the most unquestionable affairs that have been done among the people of the earth: (as I have manifested elsewhere.) So that faith hath the infallible Testimony of God,
than the tradition of any Laws of the Land, or History of the most unquestionable affairs that have been done among the people of the earth: (as I have manifested elsewhere.) So that faith hath the infallible Testimony of God,
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6. Lastly, Even the enemy of faith himself doth against his will confirm our faith by the violence and rage of malice, that he stirreth up in the ungodly against the life of faith and holiness;
6. Lastly, Even the enemy of faith himself does against his will confirm our faith by the violence and rage of malice, that he stirs up in the ungodly against the life of faith and holiness;
and by the importunity of his oppositions and temptations, discovering that it is not for nothing that he is so maliciously solicitous, industrious, and violent.
and by the importunity of his oppositions and temptations, discovering that it is not for nothing that he is so maliciously solicitous, Industria, and violent.
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Why hast thou made me thus? M•st God come down to the bar of man, to render an account of the reason of his works? Why do ye not also ask him a reason of the nature, situation, magnitude, order, influences, &c. of all the Stars,
Why hast thou made me thus? M•st God come down to the bar of man, to render an account of the reason of his works? Why do you not also ask him a reason of the nature, situation, magnitude, order, influences, etc. of all the Stars,
and Superiour Orbs, and call him to an account for all his works? when yet there are so many things in your own bodies, of which you little understand the reason.
and Superior Orbs, and call him to an account for all his works? when yet there Are so many things in your own bodies, of which you little understand the reason.
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Is it not intollerable impudency, for such worms as we, so low, so dark, to question the eternal God, concerning the reason of his Laws and dispensations? Do we not shamefully forget our ignorance, and our distance?
Is it not intolerable impudence, for such worms as we, so low, so dark, to question the Eternal God, Concerning the reason of his Laws and dispensations? Do we not shamefully forget our ignorance, and our distance?
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If you would have a man understand no more than he sees, you would almost equalize a wise man and a fool, and make a man too like a beast. Even in worldly matters, you will venture upon the greatest cost and pains for the things that you see not, nor ever saw. He that hath a journey to go to a place that he never saw, will not think that a sufficient reason to stay at home.
If you would have a man understand no more than he sees, you would almost equalise a wise man and a fool, and make a man too like a beast. Even in worldly matters, you will venture upon the greatest cost and pains for the things that you see not, nor ever saw. He that hath a journey to go to a place that he never saw, will not think that a sufficient reason to stay At home.
and sow his seed? Must the sick man feel, that he hath health before he use the means to get it? Must the Souldier see that he hath the victory before he fight? You would take such conceits in worldly matters to be the symptoms of distraction:
and sow his seed? Must the sick man feel, that he hath health before he use the means to get it? Must the Soldier see that he hath the victory before he fight? You would take such conceits in worldly matters to be the symptoms of distraction:
To look that sight which is our fruition it self, should go before a holy life, is to expect the end before we will use the necessary means. You see here in the government of the world, that it is things unseen that are the instruments of rule, and motives of obedience.
To look that sighed which is our fruition it self, should go before a holy life, is to expect the end before we will use the necessary means. You see Here in the government of the world, that it is things unseen that Are the Instruments of Rule, and motives of Obedience.
It would be no discrimination of the good and bad, the wise and foolish, if the reward and punishment must be seen? what thief so mad as to steal at the Gallows,
It would be no discrimination of the good and bad, the wise and foolish, if the reward and punishment must be seen? what thief so mad as to steal At the Gallows,
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No thanks to any of you all to be godly if Heaven were to be presently seen? or to forbear your sin, if you saw Hell fire, God will have a meeter way of tryal:
No thanks to any of you all to be godly if Heaven were to be presently seen? or to forbear your since, if you saw Hell fire, God will have a meeter Way of trial:
Ʋse 1. THis being the nature and use of Faith, to apprehend things absent as if they were present, and things unseen, as if they were visible before our eyes;
Ʋse 1. THis being the nature and use of Faith, to apprehend things absent as if they were present, and things unseen, as if they were visible before our eyes;
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Alas, a little observation may tell them, that notwithstanding their most confident pretentions to Christianity, they are utterly unacquainted with the Christian life.
Alas, a little observation may tell them, that notwithstanding their most confident pretentions to Christianity, they Are utterly unacquainted with the Christian life.
Would they live as they do, in worldly cares, and pampering of the flesh, and neglect of God and the life to come, if they saw the things which they say they do believe? Could they be sensual, ungodly and secure,
Would they live as they do, in worldly Cares, and pampering of the Flesh, and neglect of God and the life to come, if they saw the things which they say they do believe? Could they be sensual, ungodly and secure,
before the transcendent incomprehensible light, to which the Sun it self is darkness. When he awaketh he is still with God, Psal. 134.8. He sets the Lord alwaies before him, because he is at his right hand, he is not moved, Psal. 16.8.
before the transcendent incomprehensible Light, to which the Sun it self is darkness. When he awakes he is still with God, Psalm 134.8. He sets the Lord always before him, Because he is At his right hand, he is not moved, Psalm 16.8.
And therefore the life of Believers is oft called, a walking with God, and a walking bef•re God, as Gen. 5.22, 24. & 6.9. & 17.1. in the case of Henoch, Noah, and Abraham. All the day doth he wait on God, Psal. 25 ▪ 5. Imagine your selves what manner of person he must be that sees the Lord ;
And Therefore the life of Believers is oft called, a walking with God, and a walking bef•re God, as Gen. 5.22, 24. & 6.9. & 17.1. in the case of Henoch, Noah, and Abraham. All the day does he wait on God, Psalm 25 ▪ 5. Imagine your selves what manner of person he must be that sees the Lord;
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yet believing we rejoyce, with unspeakable and glorious joy, 1 Pet. 1.8. Christ dwelleth in h•s heart by faith ; not only by his Spirit ; but objectively ;
yet believing we rejoice, with unspeakable and glorious joy, 1 Pet. 1.8. christ dwells in h•s heart by faith; not only by his Spirit; but objectively;
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as our dearest absent friend, doth dwell in our estimation and affection, Ephes. 3.17. O that the miserable Infidels of the world, had the eyes, the hearts, the experiences of the true believer!
as our dearest absent friend, does dwell in our estimation and affection, Ephesians 3.17. O that the miserable Infidels of the world, had the eyes, the hearts, the experiences of the true believer!
Then they that with Thomas tell those that have seen him, [ Except I may see and feel, I will not believe ] will be forced to cry out, [ My Lord and my God, ] Joh. 20.25, &c. 3. A Believer is one that judgeth of the man by his invisible inside, and not by outward appearances with a fleshly worldly judgement.
Then they that with Thomas tell those that have seen him, [ Except I may see and feel, I will not believe ] will be forced to cry out, [ My Lord and my God, ] John 20.25, etc. 3. A Believer is one that Judgeth of the man by his invisible inside, and not by outward appearances with a fleshly worldly judgement.
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or meat and drink, or lustful wantonness? the believer takes it as the question of a fool, that should ask [ what harm is it to take a dram of Mercury or Arsenick? ] He seeth the vicious evil, and foreseeth the consequent penal evil, by the eye of faith.
or meat and drink, or lustful wantonness? the believer Takes it as the question of a fool, that should ask [ what harm is it to take a dram of Mercury or Arsenic? ] He sees the vicious evil, and Foreseeth the consequent penal evil, by the eye of faith.
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And therefore it is that he pittieth the ungodly, when they pitty not themselves, and speaks to them oft with a tender heart in compassion of their misery,
And Therefore it is that he Pitieth the ungodly, when they pity not themselves, and speaks to them oft with a tender heart in compassion of their misery,
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He seet• also the inward beauty of the Saints, (as it shineth forth in the holiness of their lives) and through all their sordid poverty and contempt, beholdeth the image of God upon them.
He seet• also the inward beauty of the Saints, (as it shines forth in the holiness of their lives) and through all their sordid poverty and contempt, beholdeth the image of God upon them.
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He can see Christ in his poor despised members, and love God in those that are made as the scorn and off-scou•ing of all things, by the malignant unbelieving world.
He can see christ in his poor despised members, and love God in those that Are made as the scorn and off-scou•ing of all things, by the malignant unbelieving world.
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And therefore he provides, he lives, he hopes, he waits, for this unseen state of spiritual bliss, contemning all the wealth and glory, that sight can reach in comparison thereof.
And Therefore he provides, he lives, he hope's, he waits, for this unseen state of spiritual bliss, contemning all the wealth and glory, that sighed can reach in comparison thereof.
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It's something above the Sun, and all that mortal eyes can see, which is the end, the hope, the portion of a believer, without which all is nothing to him;
It's something above the Sun, and all that Mortal eyes can see, which is the end, the hope, the portion of a believer, without which all is nothing to him;
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and will be best at last when I must accordingly receive my doom? ] than [ what is most pleasant to my flesh? and what will ingratiate me most with men? and what will accommodate me best at present? and set me highest in the world? ] And therefore it is, that he pittieth the ungodly even in the height of their prosperity;
and will be best At last when I must accordingly receive my doom? ] than [ what is most pleasant to my Flesh? and what will ingratiate me most with men? and what will accommodate me best At present? and Set me highest in the world? ] And Therefore it is, that he Pitieth the ungodly even in the height of their Prosperity;
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and is so earnest (though it offend them) to procure their recovery, as knowing that how secure soever they are now, they must give an account to him that is ready to judge the quick and the dead, 1 Pet. 4.5. and that then the case will be altered with the presumptuous world.
and is so earnest (though it offend them) to procure their recovery, as knowing that how secure soever they Are now, they must give an account to him that is ready to judge the quick and the dead, 1 Pet. 4.5. and that then the case will be altered with the presumptuous world.
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The evils that are here felt and seen, are not so dreadful to him, as those that he never saw or felt. He is not so careful and resolute, to avoid the ruine of his estate or name,
The evils that Are Here felt and seen, Are not so dreadful to him, as those that he never saw or felt. He is not so careful and resolute, to avoid the ruin of his estate or name,
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[ By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark, to the saving of his house, by the which he condemned the world,
[ By faith Noah being warned of God of things not seen as yet, moved with Fear, prepared an Ark, to the Saving of his house, by the which he condemned the world,
not with a lifeless, but a working faith: that first moved in him a self-preserving fear: This fear moveth Noah to obey the Lord in the use of means, and to prepare the Ark;
not with a Lifeless, but a working faith: that First moved in him a self-preserving Fear: This Fear moves Noah to obey the Lord in the use of means, and to prepare the Ark;
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By this they become the heirs of that Righteousness which is by faith, and condemn the unbelieving careless world, that take not the warning, and use not the remedy.
By this they become the Heirs of that Righteousness which is by faith, and condemn the unbelieving careless world, that take not the warning, and use not the remedy.
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than the lifeless opinion of multitudes that call themselves believers. To say [ I believe there is a God, a Christ, a Heaven, a Hell, ] is as easie as it is common.
than the Lifeless opinion of Multitudes that call themselves believers. To say [ I believe there is a God, a christ, a Heaven, a Hell, ] is as easy as it is Common.
and the seriousness of your endeavours, that such wonderful unexpressible overpowering things, are indeed the matters of your belief? As you love your souls, take heed lest you take an image of faith to be the thing it self.
and the seriousness of your endeavours, that such wondered unexpressible overpowering things, Are indeed the matters of your belief? As you love your Souls, take heed lest you take an image of faith to be the thing it self.
and how then should he be feared and loved? I• seeth not Hell, and therefore the senseless soul goes on as fearlesly and merrily to the unquenchable fire,
and how then should he be feared and loved? I• sees not Hell, and Therefore the senseless soul Goes on as fearlessly and merrily to the unquenchable fire,
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and what God will take them for, you may soon perceive, by comparing the description of faith, with the inscription legible on their lives. It's common to say, I do believe: but is it common to find men, pray and live as those that do believe indeed? It is both in works of charity and of piety, that a living faith will shew it self.
and what God will take them for, you may soon perceive, by comparing the description of faith, with the inscription legible on their lives. It's Common to say, I do believe: but is it Common to find men, pray and live as those that do believe indeed? It is both in works of charity and of piety, that a living faith will show it self.
But wilt thou know, oh vain man, that faith without works is dead? &c. Is there life where there is no motion? Had you that Faith that is instead of sight, it would make you more solicitous for the things unseen, than you are for the visible trifles of this world.
But wilt thou know, o vain man, that faith without works is dead? etc. Is there life where there is no motion? Had you that Faith that is instead of sighed, it would make you more solicitous for the things unseen, than you Are for the visible trifles of this world.
how dead are our affections? how flat are our duties? how cold, and how slow are our endeavours? how unprofitable are our lives, in comparison of what one hours sight of Heaven and Hell would make them be? O what a comfortable converse would it be,
how dead Are our affections? how flat Are our duties? how cold, and how slow Are our endeavours? how unprofitable Are our lives, in comparison of what one hours sighed of Heaven and Hell would make them be? O what a comfortable converse would it be,
Were our Congregations composed of such persons, what manner of worship would they perform to God? How unlike would their heavenly ravishing expressions be to these our sleepy heartless duties? Were Heaven open to the view of all this Congregation while I am speaking to you,
Were our Congregations composed of such Persons, what manner of worship would they perform to God? How unlike would their heavenly ravishing expressions be to these our sleepy heartless duties? Were Heaven open to the view of all this Congregation while I am speaking to you,
And do we not all profess to believe these things, as revealed from Heaven by the infallible God? Do we not say, that such a Divine Revelation is as sure as if the things were in themselves laid open to our sight? Why then are we no more affected with them? Why are we no more transported by them? Why do they no more command our souls,
And do we not all profess to believe these things, as revealed from Heaven by the infallible God? Do we not say, that such a Divine Revelation is as sure as if the things were in themselves laid open to our sighed? Why then Are we not more affected with them? Why Are we not more transported by them? Why do they no more command our Souls,
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nor the least affection, unless as they subserve these greater things? When you observe how much, in your selves and others, the frame of your souls in holy duty,
nor the least affection, unless as they subserve these greater things? When you observe how much, in your selves and Others, the frame of your Souls in holy duty,
For though I know that the most perfect Faith, is not apt to raise such high affections in degree, as shall be raised by the beatifical vision in the glorified,
For though I know that the most perfect Faith, is not apt to raise such high affections in degree, as shall be raised by the beatifical vision in the glorified,
yet seeing Faith hath as sure an Object and Revelation as sight it self, though the manner of apprehension be less affecting, it should do much more with us than it doth,
yet seeing Faith hath as sure an Object and Revelation as sighed it self, though the manner of apprehension be less affecting, it should do much more with us than it does,
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Ʋse 2. If Faith be given us to make things to come as if they were at hand, and things unseen as if we saw them, you may see from hence, 1. The reason of that holy seriousness of Believers, which the ungodly want. 2. And the reason why the ungodly want it.
Ʋse 2. If Faith be given us to make things to come as if they were At hand, and things unseen as if we saw them, you may see from hence, 1. The reason of that holy seriousness of Believers, which the ungodly want. 2. And the reason why the ungodly want it.
1. Would you make it any matter of wonder, for men to be more careful of their souls, more fervent in their requests to God, more fearful of offending him,
1. Would you make it any matter of wonder, for men to be more careful of their Souls, more fervent in their requests to God, more fearful of offending him,
if so be that Heaven and Hell were seen to them? Would you not rather wonder at the dulness and coldness, and negligence of the best, and that they are not far more holy and diligent than they are,
if so be that Heaven and Hell were seen to them? Would you not rather wonder At the dullness and coldness, and negligence of the best, and that they Are not Far more holy and diligent than they Are,
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if you and they did see these things? Why then do you not cease your wondering at their diligence? Do you not know that they are men, that have seen the Lord, whom they daily serve? and seen the glory which they daily seek? and seen the place of torments which they fly from? By Faith in the glass of Divine Revelations they have seen them.
if you and they did see these things? Why then do you not cease your wondering At their diligence? Do you not know that they Are men, that have seen the Lord, whom they daily serve? and seen the glory which they daily seek? and seen the place of torments which they fly from? By Faith in the glass of Divine Revelations they have seen them.
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and hear not so much as the voice of him that gives the jeast, would you not imagine them to be brain-sick? If you see men dance, and hear not the musick;
and hear not so much as the voice of him that gives the jest, would you not imagine them to be brainsick? If you see men dance, and hear not the music;
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if you see a Souldier fighting for his life, and see no enemy that he spends his stroaks upon, will you not take all these for men distracted? Why this is the case between you and the true Believers.
if you see a Soldier fighting for his life, and see no enemy that he spends his Strokes upon, will you not take all these for men distracted? Why this is the case between you and the true Believers.
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and see with their eyes the works of God, can make so light of matters of such unspeakable eternal consequence? Did you but see Heaven and Hell, it would amaze you to think that ever many, yea so many, and so seeming wise, should wilfully run into everlasting fire,
and see with their eyes the works of God, can make so Light of matters of such unspeakable Eternal consequence? Did you but see Heaven and Hell, it would amaze you to think that ever many, yea so many, and so seeming wise, should wilfully run into everlasting fire,
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[ Is this the fire that sinners do so little fear? Is this the glory that is so neglected? ] You would then see that the madness of the ungodly is the wonder.
[ Is this the fire that Sinners do so little Fear? Is this the glory that is so neglected? ] You would then see that the madness of the ungodly is the wonder.
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as if we saw them, what a desolate case then is my soul in? how void of Faith? how full of Infidelity? how far from the truth and power of Christianity? How dangerously have I long deceived my self in calling my self a true Christian,
as if we saw them, what a desolate case then is my soul in? how void of Faith? how full of Infidelity? how Far from the truth and power of Christianity? How dangerously have I long deceived my self in calling my self a true Christian,
Alas, how far have I been from living, as one that seeth the things that he professeth to Believe? ] If some of your consciences be not thus convinced,
Alas, how Far have I been from living, as one that sees the things that he Professes to Believe? ] If Some of your Consciences be not thus convinced,
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But if yet conscience have not begun to plead this cause against you, let me begin to plead it with your consciences: Are you Believers? Do you live the life of Faith, or not? Do you live upon things that are unseen, or upon the present visible baits of sensuality? That you may not turn away your ears,
But if yet conscience have not begun to plead this cause against you, let me begin to plead it with your Consciences: are you Believers? Do you live the life of Faith, or not? Do you live upon things that Are unseen, or upon the present visible baits of sensuality? That you may not turn away your ears,
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and it is by faith that he dwelleth in our hearts, and that we live in him, Ephes. 3.17. Gal. 2.20. In vain do you boast of Christ, if you are not true Believers.
and it is by faith that he dwells in our hearts, and that we live in him, Ephesians 3.17. Gal. 2.20. In vain do you boast of christ, if you Are not true Believers.
but by Christ, Rom. 5.1, 2, 3, 4. Ephes. 2.14, 15, 17. And therefore you must come by faith to Christ, before you can come by Christ unto the Father, as those that have a special interest in his love.
but by christ, Rom. 5.1, 2, 3, 4. Ephesians 2.14, 15, 17. And Therefore you must come by faith to christ, before you can come by christ unto the Father, as those that have a special Interest in his love.
For there is no Justification or forgiveness, but by Faith, Act. 26.18. Rom. 4, & 5, &c. 5. Till you have this sound Belief of things unseen, you will be carnal minded, and have a carnal end to all your actions, which will make those to be evil, that materially are good, and those to be fleshly that materially are holy: Without Faith it is impossible to please God, Rom. 8.5, 8, 9. Prov. 28.9. Heb. 11.6. 6. Lastly, Till you have this living Faith, you have no right to Heaven, nor could be saved if you die this hour.
For there is no Justification or forgiveness, but by Faith, Act. 26.18. Rom. 4, & 5, etc. 5. Till you have this found Belief of things unseen, you will be carnal minded, and have a carnal end to all your actions, which will make those to be evil, that materially Are good, and those to be fleshly that materially Are holy: Without Faith it is impossible to please God, Rom. 8.5, 8, 9. Curae 28.9. Hebrew 11.6. 6. Lastly, Till you have this living Faith, you have no right to Heaven, nor could be saved if you die this hour.
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and he that b•lieveth not the Son, shall not see life; but the wrath of God abid•th on him, Joh. 3.16, 18, 36. You see, if you love your selves, it concerneth you, to try whether you are true Believers:
and he that b•lieveth not the Son, shall not see life; but the wrath of God abid•th on him, John 3.16, 18, 36. You see, if you love your selves, it concerns you, to try whither you Are true Believers:
Have you that Faith that serves instead of sight? Do you carry within you the evidence of things unseen, and the substance of the things which you say you hope for? Did you know in what manner this question must be put and determined at judgement,
Have you that Faith that serves instead of sighed? Do you carry within you the evidence of things unseen, and the substance of the things which you say you hope for? Did you know in what manner this question must be put and determined At judgement,
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how you may know whether you have any faith that's true and saving, though in the least degree. Though none of us are affected to that height as we should be,
how you may know whither you have any faith that's true and Saving, though in the least degree. Though none of us Are affected to that height as we should be,
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if we had the sight of all that we do believe, yet all that have any saving belief of invisible things, will have these four signs of faith within them.
if we had the sighed of all that we do believe, yet all that have any Saving belief of invisible things, will have these four Signs of faith within them.
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Hast thou no better wealth, no higher honour, no sweeter pleasures than these husks? With such a practical judgement as you value gold above dirt, and jewels above common stones ;
Hast thou no better wealth, no higher honour, no Sweeten pleasures than these husks? With such a practical judgement as you valve gold above dirt, and Jewels above Common stones;
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2. A sound belief of the things unseen will habitually incline your wills to embrace them, with consent and complacence, and resolution, above and against those worldly things, that would be set above them, and preferred before them.
2. A found belief of the things unseen will habitually incline your wills to embrace them, with consent and complacence, and resolution, above and against those worldly things, that would be Set above them, and preferred before them.
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If you are true believers, you have made your choice, you have fix• your hopes, you have taken up your resolutions, that God must be your portion, or you can have none that's worth the having: that Christ must be your Saviour, or you cannot be saved:
If you Are true believers, you have made your choice, you have fix• your hope's, you have taken up your resolutions, that God must be your portion, or you can have none that's worth the having: that christ must be your Saviour, or you cannot be saved:
even on the most flattering state on earth, and are unchangeably resolved not to change your Master, and your hopes, and your holy course, for any other life or hopes. Whatever come of it you are resolved that here you will venture all:
even on the most flattering state on earth, and Are unchangeably resolved not to change your Master, and your hope's, and your holy course, for any other life or hope's. Whatever come of it you Are resolved that Here you will venture all:
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and its Righteousness, ] Mat. 6.33. and not in your Resolutions only, but in your Practices, the bent of your lives will be for God, and your invisible felicity.
and its Righteousness, ] Mathew 6.33. and not in your Resolutions only, but in your Practices, the bent of your lives will be for God, and your invisible felicity.
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but a working faith will make you stir, and make the things of God your business: and the labour and industry of your lives will shew whether you soundly believe the things unseen.
but a working faith will make you stir, and make the things of God your business: and the labour and industry of your lives will show whither you soundly believe the things unseen.
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but they are resolved to hold the world as long as they can, because their faith apprehendeth no such satisfying certainty of the things unseen, as will encourage them to let go all that they see, and have in sensible possession. But the weakest faith that's true and saving, doth habitually dispose the soul, to let go all the hopes and happiness of this world,
but they Are resolved to hold the world as long as they can, Because their faith apprehendeth no such satisfying certainty of the things unseen, as will encourage them to let go all that they see, and have in sensible possession. But the Weakest faith that's true and Saving, does habitually dispose the soul, to let go all the hope's and happiness of this world,
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And now I have gone before you with the light, and shewed you what a Believer is, will you presently consider how 〈 ◊ 〉 your hearts and lives agree to this description? To know [ Whether you live by faith or not ] is consequentially to know ▪ whether God or the world be your portion and felicity ;
And now I have gone before you with the Light, and showed you what a Believer is, will you presently Consider how 〈 ◊ 〉 your hearts and lives agree to this description? To know [ Whither you live by faith or not ] is consequentially to know ▪ whither God or the world be your portion and felicity;
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and as ever you love your everlasting peace, Examine your selves, whether you are in the faith or not? Know you not that Christ is in you (by faith) except you be reprobates? 2 Cor. 13.5.
and as ever you love your everlasting peace, Examine your selves, whither you Are in the faith or not? Know you not that christ is in you (by faith) except you be Reprobates? 2 Cor. 13.5.
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will you hearken now as long to your consciences, as you have done to me? As you have heard me telling you, what is the nature of a living, saving faith will you hearken to your consciences, while they impartially tell you, whether you have this life of faith,
will you harken now as long to your Consciences, as you have done to me? As you have herd me telling you, what is the nature of a living, Saving faith will you harken to your Consciences, while they impartially tell you, whither you have this life of faith,
or not? It may be known if you are willing, and diligent, and impartial: I• you search on purpose as men that would know whether they are alive or dead,
or not? It may be known if you Are willing, and diligent, and impartial: I• you search on purpose as men that would know whither they Are alive or dead,
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or faith? I take it for granted that it's by the eye of Reason. But is it by Reason corrupted and by•ssed by sense, or is it by Reason elevated by faith? What Countrey is it that your hearts converse in? Is it in Heaven or Earth? What company is it that you solace your selves with? Is it with Angels and Saints? Do you walk with them in the Spirit, and joyn your eccho's to their triumphant praises,
or faith? I take it for granted that it's by the eye of Reason. But is it by Reason corrupted and by•ssed by sense, or is it by Reason elevated by faith? What Country is it that your hearts converse in? Is it in Heaven or Earth? What company is it that you solace your selves with? Is it with Angels and Saints? Do you walk with them in the Spirit, and join your echo's to their triumphant praises,
and that was, and is to come? Do you fetch your Joyes from Heaven or Earth? from things unseen or seen? things future or present? things hoped for, or things possessed? What Garden yieldeth you your sweetest flowers? Whence is the food, that your hopes and comforts live upon? Whence are the spirits and cordials that revive you;
and that was, and is to come? Do you fetch your Joys from Heaven or Earth? from things unseen or seen? things future or present? things hoped for, or things possessed? What Garden yieldeth you your Sweetest flowers? Whence is the food, that your hope's and comforts live upon? Whence Are the spirits and cordials that revive you;
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and which for your home? I do not ask you, where you are, but where you dwell? not where are your persons, but where are your hearts? In a word, Are you in good earnest, when you say, you believe a Heaven and Hell? And do you think,
and which for your home? I do not ask you, where you Are, but where you dwell? not where Are your Persons, but where Are your hearts? In a word, are you in good earnest, when you say, you believe a Heaven and Hell? And do you think,
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but if ye by the spirit, do mortifie the deeds of the body, ye shall live, Rom. 8.13. Be not d•ceived: God is not mocked • for whatsoever a man soweth, that shall he also reap:
but if you by the Spirit, do mortify the Deeds of the body, you shall live, Rom. 8.13. Be not d•ceived: God is not mocked • for whatsoever a man Soweth, that shall he also reap:
but he that soweth to the spirit, shall of the spirit reap everlasting life, Gal. 6.7, 8. If you would know where you must live for ever, know how, and for what, and upon what it is, that you live here.
but he that Soweth to the Spirit, shall of the Spirit reap everlasting life, Gal. 6.7, 8. If you would know where you must live for ever, know how, and for what, and upon what it is, that you live Here.
Ʋse 4. Having enquired whether you are Believers, I am next to ask you, what you will be for the time to come? will you live upon things seen or unseen? While you arrogate the name and honour of being Christians, will you bethink you what Christianity is? and will you be indeed what you say you are,
Ʋse 4. Having inquired whither you Are Believers, I am next to ask you, what you will be for the time to come? will you live upon things seen or unseen? While you arrogate the name and honour of being Christians, will you bethink you what Christianity is? and will you be indeed what you say you Are,
And that you would but take his Word to be as sure as sense? and what he hath told you is or will be, to be as certain as if you saw it with your eyes? Oh what manner of persons would you then be? how carefully and fruitfully would you speak and live? How impossible were it then that you should be careless and prophane? And here that I may by seriousness bring you to be serious, in so serious a business, I shall first put a few suppositions to you, about the invisible objects of faith ;
And that you would but take his Word to be as sure as sense? and what he hath told you is or will be, to be as certain as if you saw it with your eyes? O what manner of Persons would you then be? how carefully and fruitfully would you speak and live? How impossible were it then that you should be careless and profane? And Here that I may by seriousness bring you to be serious, in so serious a business, I shall First put a few suppositions to you, about the invisible objects of faith;
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for it's most certain that he is still present with you) suppose you saw but such a glimpse of his back parts as Moses did, Exod. 34. when God put him into a cleft of the Rock,
for it's most certain that he is still present with you) suppose you saw but such a glimpse of his back parts as Moses did, Exod 34. when God put him into a cleft of the Rock,
and covered him while he passed by ( Chap. 33.23.) when the face of Moses shined with the sight, that he was fain to vail it from the people, Exod. 34.33, 34, 35. Or if you had seen but what the Prophet saw, Isa. 6.1, 2, 3, 4, 5, 6. when he beheld the Lord upon a Throne, high and lifted up, &c. and heard the Seraphim cry, Holy, Holy, Holy is the Lord of Hosts, the whole earth is full of his glory.
and covered him while he passed by (Chap. 33.23.) when the face of Moses shined with the sighed, that he was fain to Vail it from the people, Exod 34.33, 34, 35. Or if you had seen but what the Prophet saw, Isaiah 6.1, 2, 3, 4, 5, 6. when he beheld the Lord upon a Throne, high and lifted up, etc. and herd the Seraphim cry, Holy, Holy, Holy is the Lord of Hosts, the Whole earth is full of his glory.
] What course would you take, what manner of persons would you be after such a sight as this? If you had seen but Christ app••ring in his glory, as the Disciples on the holy Mount, Matth. 17. or as Paul saw him at his conversion,
] What course would you take, what manner of Persons would you be After such a sighed as this? If you had seen but christ app••ring in his glory, as the Disciples on the holy Mount, Matthew 17. or as Paul saw him At his conversion,
when he was smitten to the earth, Acts 9. or as John saw him, Rev. 1.13. where he saith [ He was cloathed with a garment down to the foo•, and girt with a golden girdle;
when he was smitten to the earth, Acts 9. or as John saw him, Rev. 1.13. where he Says [ He was clothed with a garment down to the foo•, and girded with a golden girdle;
Were it but an Angel that did thus appear to you, what manner of hearers would you be? how serious? how affectionate? how sensible? And yet are you Believers, and have none of this? when faith makes unseen things to be as seen? If thou have faith indeed, thou seest him that is invisible: thou speakest to him:
Were it but an Angel that did thus appear to you, what manner of hearers would you be? how serious? how affectionate? how sensible? And yet Are you Believers, and have none of this? when faith makes unseen things to be as seen? If thou have faith indeed, thou See him that is invisible: thou Speakest to him:
2. Suppose you had seen the matters revealed in the Gospel to your faith, as to what is past and done already? If you had seen the deluge and the Ark, and preservation of one righteous family:
2. Suppose you had seen the matters revealed in the Gospel to your faith, as to what is past and done already? If you had seen the deluge and the Ark, and preservation of one righteous family:
because he would have hindered them from transgressing? Suppose you had seen the opening of the Red Sea, the passage of the Israelites, the drowning of Pharaoh and his Aegyptians ;
Because he would have hindered them from transgressing? Suppose you had seen the opening of the Read Sea, the passage of the Israelites, the drowning of Pharaoh and his egyptians;
after such sights, as all or any one of these? Suppose you had seen Christ in his state of Incarnation, in his examples of lowliness, meekness, contempt of all the glory and vanities of this world,
After such sights, as all or any one of these? Suppose you had seen christ in his state of Incarnation, in his Examples of lowliness, meekness, contempt of all the glory and vanities of this world,
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What persons would you have been? what lives would you have led, if you had been eye-witnesses of all these things? And do you not profess to believe all this? and that these things are as certain truths,
What Persons would you have been? what lives would you have led, if you had been Eyewitnesses of all these things? And do you not profess to believe all this? and that these things Are as certain truths,
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if it were but a lively saving faith indeed that serveth instead of sense? Yea I must tell you, Faith must do more with you, in this case, than the sight of Christ alone, could do,
if it were but a lively Saving faith indeed that serves instead of sense? Yea I must tell you, Faith must do more with you, in this case, than the sighed of christ alone, could do,
That you had been once with Paul, rapt up into the third Heavens, and seen the things that are unutterable: would you not after that have rather lived like Paul, and undergone his sufferings and contempt,
That you had been once with Paul, rapt up into the third Heavens, and seen the things that Are unutterable: would you not After that have rather lived like Paul, and undergone his sufferings and contempt,
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than to have lived like the brain-sick brutish world? If you had seen what Stephen saw before his death, Acts 7.55, 56. the Glory of God, and Christ standing at his right hand ;
than to have lived like the brainsick brutish world? If you had seen what Stephen saw before his death, Acts 7.55, 56. the Glory of God, and christ standing At his right hand;
what would you be, and what would you resolve on after such a sight as this? If the rich man Luke 16. had seen Lazarus in Abrahams bosom in the midst of his bravery,
what would you be, and what would you resolve on After such a sighed as this? If the rich man Lycia 16. had seen Lazarus in Abrahams bosom in the midst of his bravery,
and honour, and feasting, and other sensual delights, as afterwards he saw it when he was tormented in the flames of Hell, do you think such a sight would not have cooled his mirth and jollity, and helpt him to understand the nature and value of his earthly felicity;
and honour, and feasting, and other sensual delights, as afterwards he saw it when he was tormented in the flames of Hell, do you think such a sighed would not have cooled his mirth and jollity, and helped him to understand the nature and valve of his earthly felicity;
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and have proved a more effectual argument than a despised Preachers words? at least to have brought him to a freer exercise of his Reason, in a sober consideration of his state and waies? Had you seen one hour what Abraham, David, Paul, and all the Saints now see,
and have proved a more effectual argument than a despised Preachers words? At least to have brought him to a freer exercise of his Reason, in a Sobrium consideration of his state and ways? Had you seen one hour what Abraham, David, Paul, and all the Saints now see,
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then whose shall these things be that thou hast provided? ] How would such a Message work with you? would it leave you as you are? If you heard a voice from God this night in your chamber in the dark, telling you, that this i• the last night that you shall live on earth,
then whose shall these things be that thou hast provided? ] How would such a Message work with you? would it leave you as you Are? If you herd a voice from God this night in your chamber in the dark, telling you, that this i• the last night that you shall live on earth,
what would be the effect of such a Message? And do you not verily believe that all this will very shortly be? Nay, do you not know without believing, that you must die, and leave your worldly glory? and that all your pleasures and contents on earth, will be as if they had never been, (and much worse!) O wonderful!
what would be the Effect of such a Message? And do you not verily believe that all this will very shortly be? Nay, do you not know without believing, that you must die, and leave your worldly glory? and that all your pleasures and contents on earth, will be as if they had never been, (and much Worse!) O wondered!
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5. Suppose you saw the great and dreadful day of Judgement, as it i• described by Christ himself in Matth. 25. [ When the Son of man shall come in his glory,
5. Suppose you saw the great and dreadful day of Judgement, as it i• described by christ himself in Matthew 25. [ When the Son of man shall come in his glory,
and what horrour and confusion will then overwhelm those wretched souls, that now out-face the Messengers of the Lord? Had you seen them trembling before the Lord, that now are braving it out in the pride and arrogancy of their hearts:
and what horror and confusion will then overwhelm those wretched Souls, that now outface the Messengers of the Lord? Had you seen them trembling before the Lord, that now Are braving it out in the pride and arrogance of their hearts:
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What would you say, and do, and be, after such an amazing fight as this? Would you sport it out in sin as you have done? Would you take no better care for your salvation? If you had seen those sayings out of the holy Ghost fulfilled.
What would you say, and do, and be, After such an amazing fight as this? Would you sport it out in since as you have done? Would you take no better care for your salvation? If you had seen those sayings out of the holy Ghost fulfilled.
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Jude 14, 15.2 Thes. 1.7, 8, 9. [ When the Lord Jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God,
U^de 14, 15.2 Thebes 1.7, 8, 9. [ When the Lord jesus shall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God,
and speak, and live as sensually, stupidly and negligently as now you do? 2 Pet. 3.10, 11, 12. [ The day of the Lord will come as a thief in the night, in the which the bravens shall pass away with a great noise,
and speak, and live as sensually, stupidly and negligently as now you do? 2 Pet. 3.10, 11, 12. [ The day of the Lord will come as a thief in the night, in the which the bravens shall pass away with a great noise,
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and wishing as Dives, Luke 16. that their friends on earth might have one sent from the dead, to warn them that they come not to that place of torment (I speak to men that say they are believers) what would you do upon such a fight? If you had heard them there torment themselves in the remembrance of the time they lost, the mercy they neglected, the grace resisted,
and wishing as Dives, Lycia 16. that their Friends on earth might have one sent from the dead, to warn them that they come not to that place of torment (I speak to men that say they Are believers) what would you do upon such a fight? If you had herd them there torment themselves in the remembrance of the time they lost, the mercy they neglected, the grace resisted,
If you saw how the world is altered with those, that once were as proud and confident as others, what do you think such a sight would do with you? And why then doth the believing of it do no more,
If you saw how the world is altered with those, that once were as proud and confident as Others, what do you think such a sighed would do with you? And why then does the believing of it do no more,
and with plausible eloquence to commend the plague and sickness of their souls; and irrefrag•bly maintain it, that the way to Hell will lead to Heaven;
and with plausible eloquence to commend the plague and sickness of their Souls; and irrefrag•bly maintain it, that the Way to Hell will led to Heaven;
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Q•est. 1. If you saw but what you say you do believe, would you not be convinced that the most pleasant gainful sin, is worse than madness? and would you not spit at the very name of it,
Q•est. 1. If you saw but what you say you do believe, would you not be convinced that the most pleasant gainful since, is Worse than madness? and would you not spit At the very name of it,
Quest. 2. What would you think of the most serious holy life, if you had seen the things that you say you do believe? would you ever again reproach it as preciseness? or count it more ado than needs? and think your time were better spent in playing, than in praying;
Quest. 2. What would you think of the most serious holy life, if you had seen the things that you say you do believe? would you ever again reproach it as preciseness? or count it more ado than needs? and think your time were better spent in playing, than in praying;
in drinking ▪ and sports, and filthy lusts, than in the holy services of the Lord? would you think then that one day in seven, were too much for the work for which you live;
in drinking ▪ and sports, and filthy Lustiest, than in the holy services of the Lord? would you think then that one day in seven, were too much for the work for which you live;
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and that an hour on this holy day were enough to be spent in instructing you for eternity? Or would you not believe that he is the blessed man, whose delight is in the Law of God,
and that an hour on this holy day were enough to be spent in instructing you for eternity? Or would you not believe that he is the blessed man, whose delight is in the Law of God,
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and closest exhortations, and strictest precepts and discipline, that now are disrelished so much? Or rather, would you not desire them to help you presently to try your states,
and closest exhortations, and Strictest Precepts and discipline, that now Are disrelished so much? Or rather, would you not desire them to help you presently to try your states,
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and to search you to the quick, and to be more solicitous to save you than to please you? The patient that will take no bitter medicine in time, when he sees he must die, would then take any thing. When you see the things that now you hear of,
and to search you to the quick, and to be more solicitous to save you than to please you? The patient that will take no bitter medicine in time, when he sees he must die, would then take any thing. When you see the things that now you hear of,
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after such a sight •s this? O what a change it would make upon our preaching, and your hearing, if we saw the things that we speak and hear of? How fervently should we importune you in the name of Christ? How attentively would you hear,
After such a sighed •s this? O what a change it would make upon our preaching, and your hearing, if we saw the things that we speak and hear of? How fervently should we importune you in the name of christ? How attentively would you hear,
and did you hear with Heaven and Hell in your eye sight, how confident should I be (though not of the saving change of all) that I should this hour teach you to plead for sin,
and did you hear with Heaven and Hell in your eye sighed, how confident should I be (though not of the Saving change of all) that I should this hour teach you to plead for since,
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And who can much envy, or desire the advancements that have such an end? One sight of God would blast all the glory of the world, that's now the b••t for mans perdition.
And who can much envy, or desire the advancements that have such an end? One sighed of God would blast all the glory of the world, that's now the b••t for men perdition.
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Quest. 6. Would temptations be as powerful, as now they are, if you did but see the things you bear of? Could all the beauty or pleasures in the world, entice you to filthiness or sensuality,
Quest. 6. Would temptations be as powerful, as now they Are, if you did but see the things you bear of? Could all the beauty or pleasures in the world, entice you to filthiness or sensuality,
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and what believers now enjoy? Could you be perswaded by any company or recreation, to waste your precious time in vain, with such things in your eye? I am confident you would abhor the motion;
and what believers now enjoy? Could you be persuaded by any company or recreation, to waste your precious time in vain, with such things in your eye? I am confident you would abhor the motion;
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Why then doth not faith thus shame temptations, if indeed you do believe these things? Will you say, [ It is your weakness, you cannot •hus• ] or that [ it is your nature to be lustful, revengeful, sensual, and you cannot overcome it.
Why then does not faith thus shame temptations, if indeed you do believe these things? Will you say, [ It is your weakness, you cannot •hus• ] or that [ it is your nature to be lustful, revengeful, sensual, and you cannot overcome it.
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much more would the sight of Heaven and Hell. If you were but dying, you would shake the head at him that would then tempt you to the committing of your former sins. And is not a lively foreseeing faith as effectual?
much more would the sighed of Heaven and Hell. If you were but dying, you would shake the head At him that would then tempt you to the committing of your former Sins. And is not a lively Foreseeing faith as effectual?
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Quest. 7. Had you seen what you say you do believe, you would not so much stick a• sufferings, nor make so great a matter of it, to be reproached, slandered, imprisoned,
Quest. 7. Had you seen what you say you do believe, you would not so much stick a• sufferings, nor make so great a matter of it, to be reproached, slandered, imprisoned,
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Were Heaven and Hell but seen before you, your Consciences would be more busie in putting such questions [ Am I regenerate, sanctified, reconciled, justified,
Were Heaven and Hell but seen before you, your Consciences would be more busy in putting such questions [ Am I regenerate, sanctified, reconciled, justified,
and heal our unbrotherly exasper•tions and divisions? would it not hold the hands that itch to be using violence, against those that are not in all things of their minds!
and heal our unbrotherly exasper•tions and divisions? would it not hold the hands that itch to be using violence, against those that Are not in all things of their minds!
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as the cudgel drives the beggar from his canting, and the breaking loose of the Bear did teach the affected cripple to find his legs, and c•st away his c•utch•s.
as the cudgel drives the beggar from his canting, and the breaking lose of the Bear did teach the affected cripple to find his legs, and c•st away his c•utch•s.
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Alas, corrupted reason is asleep, (with men that seem wise in other things) till it be awakt by faith or sight. And sleeping reason is as unserviceable as folly. I• doth no work: it avoids no danger.
Alas, corrupted reason is asleep, (with men that seem wise in other things) till it be awaked by faith or sighed. And sleeping reason is as unserviceable as folly. I• does not work: it avoids no danger.
But it is the dropsie of Covetousness that causeth the thirst which they call N•c•ssity: And therefore the cure is non addere opi•us, sed imminuere cupiditatem:
But it is the dropsy of Covetousness that Causes the thirst which they call N•c•ssity: And Therefore the cure is non addere opi•us, sed imminuere cupiditatem:
and while gold is the god that rules the most, we will not deny it to be aetas aurea, in the Poets sense, Aurea nunc vere sunt secula: plurimus auro Vaenit honos: auro conciliatur amor.
and while gold is the god that rules the most, we will not deny it to be Aetas Aurea, in the Poets sense, Aurea nunc vere sunt secula: plurimus auro Vaenit honos: auro conciliatur amor.
making the soul a drudge to flesh, and God to be used as a servant to the world. It destroyeth Piety, Justice and Charity: It turneth JƲS by perversion into VIS ;
making the soul a drudge to Flesh, and God to be used as a servant to the world. It Destroyeth Piety, justice and Charity: It turns JƲS by perversion into VIS;
All men in the world, whose designs and business take up with any thing short of Heaven, are in the main of one condition, and are but in several degrees and forms in the School of folly.
All men in the world, whose designs and business take up with any thing short of Heaven, Are in the main of one condition, and Are but in several Degrees and forms in the School of folly.
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for titles of honour, and command, What difference is there between these, in point of wisdom and felicity? but that the little ones have more innocent delights,
for titles of honour, and command, What difference is there between these, in point of Wisdom and felicity? but that the little ones have more innocent delights,
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so Vanity and Sin, is written upon all that is but made provision for the flesh, and hath no higher end than Self. To go to Hell with greater stir, and attendance, and repute, with greater pomp and pleasure than the poor, is a poor consolation, a pitiful felicity!
so Vanity and since, is written upon all that is but made provision for the Flesh, and hath no higher end than Self. To go to Hell with greater stir, and attendance, and repute, with greater pomp and pleasure than the poor, is a poor consolation, a pitiful felicity!
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3. Faith is the wisdom of the soul: and unbelief and sensuality are its blindness, folly and brutishness. How short is the knowledge of the wisest unbelievers? They know not much of what is past; (and less they would know,
3. Faith is the Wisdom of the soul: and unbelief and sensuality Are its blindness, folly and brutishness. How short is the knowledge of the Wisest unbelievers? They know not much of what is past; (and less they would know,
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and where he shall live to all eternity, and what he shall be d•ing, what thoughts he shall be thinking, what affections shall be the temper and employment of his soul:
and where he shall live to all eternity, and what he shall be d•ing, what thoughts he shall be thinking, what affections shall be the temper and employment of his soul:
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If the pretenders to Astrological prediction, could but foretel the changes of mens lives, and the time and manner of their deaths, what resort would be to them? and how wise would they be esteemed? but what is all this to the infallible predictions of the All-knowing God, that hath given us a prospect into another world,
If the pretenders to Astrological prediction, could but foretell the changes of men's lives, and the time and manner of their death's, what resort would be to them? and how wise would they be esteemed? but what is all this to the infallible predictions of the All-knowing God, that hath given us a prospect into Another world,
or in Youth, that there would be Age or Death? The silly brutes that have no fore-knowledge, are furnished with an instinct that supplieth the want of it,
or in Youth, that there would be Age or Death? The silly brutus's that have no foreknowledge, Are furnished with an instinct that supplieth the want of it,
And can that man be wise, that foreseeth not his everlasting state? Indeed he that knoweth not what is to come, hath no true knowledge of what is present:
And can that man be wise, that Foreseeth not his everlasting state? Indeed he that Knoweth not what is to come, hath no true knowledge of what is present:
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What wisdom then remains in Unbelievers, when all their lives 〈 ◊ 〉 mis-imployed, because they know not the end of life? and when all their actions are utterly debased, by the baseness of 〈 ◊ 〉 brutish ends, to which they serve and are referred.
What Wisdom then remains in Unbelievers, when all their lives 〈 ◊ 〉 misemployed, Because they know not the end of life? and when all their actions Are utterly debased, by the baseness of 〈 ◊ 〉 brutish ends, to which they serve and Are referred.
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and tend not to the everlasting end. A bird can neatly build her nest, but is not therefore counted Wise. How contrary is the judgement of the world to Christs? When the same description that he giveth of a fool, is it that worldlings give of a wise and happy man, Luke 12.20, 21. [ One that layeth up riches for himself,
and tend not to the everlasting end. A bird can neatly built her nest, but is not Therefore counted Wise. How contrary is the judgement of the world to Christ? When the same description that he gives of a fool, is it that worldlings give of a wise and happy man, Lycia 12.20, 21. [ One that Layeth up riches for himself,
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] Will you perswade us that the man is wise, that can climb a little higher than his neighbours, that he may have the greater fall? That is attended in his way to Hell with greater pomp and state than others? That can sin more Syllogistically and Rhetorically than the vulgar;
] Will you persuade us that the man is wise, that can climb a little higher than his neighbours, that he may have the greater fallen? That is attended in his Way to Hell with greater pomp and state than Others? That can sin more Syllogistically and Rhetorically than the Vulgar;
and can learnedly defend his madness, and prove that he is safe at the brink of Hell? Would you perswade us that he is wise, that contradicts the God and Rule of Wisdom,
and can learnedly defend his madness, and prove that he is safe At the brink of Hell? Would you persuade us that he is wise, that contradicts the God and Rule of Wisdom,
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and that parts with Heaven for a few merry hours, and hath not wit to save his soul? When they see the end, and are arrived at eternity, let them boast of their Wisdom, as they find cause:
and that parts with Heaven for a few merry hours, and hath not wit to save his soul? When they see the end, and Are arrived At eternity, let them boast of their Wisdom, as they find cause:
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What abundance of complaints and calamity would foresight prevent? Had the events of this one year been (conditionally) foreseen, the actions of thousands would have b•en otherwise ordered,
What abundance of complaints and calamity would foresight prevent? Had the events of this one year been (conditionally) foreseen, the actions of thousands would have b•en otherwise ordered,
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What a change would it make on the judgements of the world? how many words would be otherwise spoken? and how many deeds would be otherwise done? and how many hours would be otherwise spent,
What a change would it make on the Judgments of the world? how many words would be otherwise spoken? and how many Deeds would be otherwise done? and how many hours would be otherwise spent,
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if the change that will be made by Judgement and Execution, were well foreseen? And why is it not foreseen, when it is foreshewn? When the omniscient God, that will certainly perform his Word, hath so plainly revealed it,
if the change that will be made by Judgement and Execution, were well foreseen? And why is it not foreseen, when it is foreshewn? When the omniscient God, that will Certainly perform his Word, hath so plainly revealed it,
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when Christ shall come with ten thousands of his Saints, to execute Judgement on all that are ungodly? Jude 14, 15. When he shall come to be glorified in his Saints,
when christ shall come with ten thousands of his Saints, to execute Judgement on all that Are ungodly? U^de 14, 15. When he shall come to be glorified in his Saints,
When the Sa•nts shall judge the world, 1 Cor. 6.2, 3. and when the ungodly seeing them on Christs right-hand, must hear their sentence on this account [ Verily I say unto you, in as m•ch as you did it (or, did it not) to one of the least of these (my Brethren) you did it unto me.
When the Sa•nts shall judge the world, 1 Cor. 6.2, 3. and when the ungodly seeing them on Christ right-hand, must hear their sentence on this account [ Verily I say unto you, in as m•ch as you did it (or, did it not) to one of the least of these (my Brothers) you did it unto me.
Would the world have despised the preaching of Noah, if they had believed the deluge? Would Sodom have been Sodom, if they had foreseen that an Hell from Heaven would have consumed them? Would Achan have medled with his prey,
Would the world have despised the preaching of Noah, if they had believed the deluge? Would Sodom have been Sodom, if they had foreseen that an Hell from Heaven would have consumed them? Would achan have meddled with his prey,
if he had foreseen the leprosie? Or Judas have betrayed Christ, if he had foreseen the hanging himself in his despair? It is fore-seeing Faith that saves those that are saved;
if he had foreseen the leprosy? Or Judas have betrayed christ, if he had foreseen the hanging himself in his despair? It is Foreseeing Faith that saves those that Are saved;
being nothings, and less than nothing, and lighter than vanity it self, compared to the necessary eternal Being, whose name is IAM. There is but a few daies difference between a Prince and no Prince; a Lord and no Lord; a man and no man; a world and no world.
being nothings, and less than nothing, and lighter than vanity it self, compared to the necessary Eternal Being, whose name is IAM. There is but a few days difference between a Prince and no Prince; a Lord and no Lord; a man and no man; a world and no world.
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Can you forget that death is ready to undress you? and tell you, that your sport and mirth is done? and that now you have had all that the world can do,
Can you forget that death is ready to undress you? and tell you, that your sport and mirth is done? and that now you have had all that the world can do,
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And if you did but see (as wise men should) how near your Honours and Wealth, and Pleasures do stand unto Eternity, as well as your Winding sheets, your Coffins, and your Graves, you would then value,
And if you did but see (as wise men should) how near your Honours and Wealth, and Pleasures do stand unto Eternity, as well as your Winding sheets, your Coffins, and your Graves, you would then valve,
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But if you are Believers, you can look further, and foresee much more. The largest and most capacious heart alive, is unable fully to conceive what a change the stroak of death will make.
But if you Are Believers, you can look further, and foresee much more. The Largest and most capacious heart alive, is unable Fully to conceive what a change the stroke of death will make.
For the holy soul so suddenly to pass from prayer to Angelical praise, from sorrow unto boundless joyes: from the slanders, and contempt, and violence of men, to the bosom of eternal Love ;
For the holy soul so suddenly to pass from prayer to Angelical praise, from sorrow unto boundless Joys: from the slanders, and contempt, and violence of men, to the bosom of Eternal Love;
O what a blessed change is this; which believing now, we shall shortly feel. For an unholy unrenewed soul, that yesterday was drowned in flesh, and laught at threatnings,
Oh what a blessed change is this; which believing now, we shall shortly feel. For an unholy unrenewed soul, that yesterday was drowned in Flesh, and laughed At threatenings,
If you think me troublesom for mentioning such ungrateful things, what a trouble wil it be to feel them? May it teach you to prevent that greater trouble, you may well bear this.
If you think me troublesome for mentioning such ungrateful things, what a trouble will it be to feel them? May it teach you to prevent that greater trouble, you may well bear this.
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Find but a medicine against death, or any security for your continuance here, or any prevention of the Change, and I have done: But that which unavoidably must be seen, should be foreseen.
Find but a medicine against death, or any security for your Continuance Here, or any prevention of the Change, and I have done: But that which avoidable must be seen, should be foreseen.
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P•e•y is no matter for Repentance. Doth the Believer speak against sin and sinners: and for an holy, sober, righteous life? He will do so to the last:
P•e•y is no matter for Repentance. Does the Believer speak against since and Sinners: and for an holy, Sobrium, righteous life? He will do so to the last:
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For the things which are seen are temporal; but the things which are not seen are eternal, 2 Cor. 4.16, 17. 6. Lastly, let this move you to live by a foreseeing Faith, that it is of necessity to your salvation.
For the things which Are seen Are temporal; but the things which Are not seen Are Eternal, 2 Cor. 4.16, 17. 6. Lastly, let this move you to live by a Foreseeing Faith, that it is of necessity to your salvation.
Believing Heaven, must prepare you for it, before you can enjoy it. Believing Hell, is necess•ry to prevent it. Mark 16.16. John 3.18, 36. [ The just shall live by Faith;
Believing Heaven, must prepare you for it, before you can enjoy it. Believing Hell, is necess•ry to prevent it. Mark 16.16. John 3.18, 36. [ The just shall live by Faith;
but if any man draw back (or, be lifted up) the Lord will have no pleasure in him. Heb. 10.38. H•b. 2.4. Take heed that there be not in any of you an evil heart of unbelief, to depart from the living God. Heb. 3.12. And be not of them that draw back to perdition, but of them that believe to the saving of the soul. Heb. 10.39.
but if any man draw back (or, be lifted up) the Lord will have no pleasure in him. Hebrew 10.38. H•b. 2.4. Take heed that there be not in any of you an evil heart of unbelief, to depart from the living God. Hebrew 3.12. And be not of them that draw back to perdition, but of them that believe to the Saving of the soul. Hebrew 10.39.
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but had pleasure in unrighteousness ] 2 Thes. 2.10, 11, 12. May I now in the conclusion more particularly exhort you, 1. That you will live upon things foreseen. 2. That you will promote this life of faith in others, according to your several capacities.
but had pleasure in unrighteousness ] 2 Thebes 2.10, 11, 12. May I now in the conclusion more particularly exhort you, 1. That you will live upon things foreseen. 2. That you will promote this life of faith in Others, according to your several capacities.
As you stand on higher ground than others, it is meet that you should see further. The greater are your advantages, the wiser and better you should be:
As you stand on higher ground than Others, it is meet that you should see further. The greater Are your advantages, the Wiser and better you should be:
To live as in Heaven, in a crowd of business, and stream of temptations, from the confluence of all worldly things, is so hard, that few such come to Heaven.
To live as in Heaven, in a crowd of business, and stream of temptations, from the confluence of all worldly things, is so hard, that few such come to Heaven.
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Withdraw your selves therefore to the frequent serious fore-thoughts of eternity, and live by faith. Had time allowed it, I should have come down to some particular instances:
Withdraw your selves Therefore to the frequent serious forethoughts of eternity, and live by faith. Had time allowed it, I should have come down to Some particular instances:
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or slanderous tongues or pens in all the world made crooked. Are you frowned on or contemned by men? Is it not enough that you shall everlastingly be honoured by the Lord? Are you wronged, oppressed, or trodden on by pride or malice? Is not Heaven enough to make you reparation? and eternity long enough for your joyes? O pray for your malicious enemies,
or slanderous tongues or pens in all the world made crooked. are you frowned on or contemned by men? Is it not enough that you shall everlastingly be honoured by the Lord? are you wronged, oppressed, or trodden on by pride or malice? Is not Heaven enough to make you reparation? and eternity long enough for your Joys? O pray for your malicious enemies,
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how far it should carry us, if its evidence were fully entertained and improved; and how far it doth carry all that have it sincerely in the least degree;
how Far it should carry us, if its evidence were Fully entertained and improved; and how Far it does carry all that have it sincerely in the least degree;
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I think I may suddenly proceed here to the remaining part of the Application, without any recital of the explication or confirmation, the truth lying so naked in the Text it self.
I think I may suddenly proceed Here to the remaining part of the Application, without any recital of the explication or confirmation, the truth lying so naked in the Text it self.
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The Life of Faith, and the Life of Sense, are the two waies that all the world do walk in, to the two extreamly different ends, which appear when death withdraws the veil.
The Life of Faith, and the Life of Sense, Are the two ways that all the world do walk in, to the two extremely different ends, which appear when death withdraws the veil.
It is the ordination of God, that mens own estimation, choice and endeavours, shall be the necessary preparative to their Fruition. Nemo nolens bonus aut beatus est.
It is the ordination of God, that men's own estimation, choice and endeavours, shall be the necessary preparative to their Fruition. Nemo nolens bonus Or beatus est.
Men shall have no better than they value, and chuse, and seek: Where earthly things are highest in the esteem, and dearest to the mind of man, such persons have no higher, nor more durable a portion.
Men shall have no better than they valve, and choose, and seek: Where earthly things Are highest in the esteem, and dearest to the mind of man, such Persons have no higher, nor more durable a portion.
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Where the Treasure is, the heart will be, Matth. 6.21. The sanctifying spirit doth lead the spiritual man, by a spiritual Rule, in a spiritual way, to a spiritual, glorious, durable felicity.
Where the Treasure is, the heart will be, Matthew 6.21. The sanctifying Spirit does led the spiritual man, by a spiritual Rule, in a spiritual Way, to a spiritual, glorious, durable felicity.
The sensual part, with the sensual inclination communicated to the corrupted mind and will, doth by carnal reasonings, and by carnal means, pursue and emb•ace a present, fading, carnal interest: and therefore it findeth and attaineth no more.
The sensual part, with the sensual inclination communicated to the corrupted mind and will, does by carnal reasonings, and by carnal means, pursue and emb•ace a present, fading, carnal Interest: and Therefore it finds and attaineth no more.
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The fl•sh lusteth against the Spirit, and the spirit against the flesh; and these are contrary the one to the other, Gal. 5.17. They that are after the flesh, do mind the things of the flesh ▪ but they that are after the spirit, the things of the spirit ▪ To be carnally minded is death;
The fl•sh Lusteth against the Spirit, and the Spirit against the Flesh; and these Are contrary the one to the other, Gal. 5.17. They that Are After the Flesh, do mind the things of the Flesh ▪ but they that Are After the Spirit, the things of the Spirit ▪ To be carnally minded is death;
but he that soweth to the spirit, shall of the spirit reap everlasting life, Gal. 6.7, 8. As a man is, so he loveth and desireth ; as he desireth, he seeketh ;
but he that Soweth to the Spirit, shall of the Spirit reap everlasting life, Gal. 6.7, 8. As a man is, so he loves and Desires; as he Desires, he seeks;
and as he seeketh, he findeth and possesseth. If you know which world, what riches a man prefers, intends, and liveth for, you may know which world is his inheritance,
and as he seeks, he finds and Possesses. If you know which world, what riches a man prefers, intends, and lives for, you may know which world is his inheritance,
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Reason enableth a man to know and seek more than he seeth: And Faith informeth and advanceth Reason, to know, that by the means of supernatural Revelation, that by no other means is fully known.
Reason enableth a man to know and seek more than he sees: And Faith Informeth and Advanceth Reason, to know, that by the means of supernatural Revelation, that by no other means is Fully known.
To seek and hope for no better than we know, and to know no more than is objectively revealed, (while we hinder not the revelation) is the blameless imperfection of a creature, that hath limited faculties and capacities.
To seek and hope for no better than we know, and to know no more than is objectively revealed, (while we hinder not the Revelation) is the blameless imperfection of a creature, that hath limited faculties and capacities.
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is the course of such as have but a superficial opinion of the good refused, or a knowledge not wakened to speak so loudly as may be effectual for choice ;
is the course of such as have but a superficial opinion of the good refused, or a knowledge not wakened to speak so loudly as may be effectual for choice;
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or hear not, because they would not hear, are under that same dominion of the fl•sh, which is an enemy to all knowledge, that is an enemy to its delights and interest.
or hear not, Because they would not hear, Are under that same dominion of the fl•sh, which is an enemy to all knowledge, that is an enemy to its delights and Interest.
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And if malignity and opposition of the Truth professed, be added to the Hypocrisie, it comes up to that Pharisaical blindness and obdurateness, which prepareth men for the remediless sin.
And if malignity and opposition of the Truth professed, be added to the Hypocrisy, it comes up to that Pharisaical blindness and obdurateness, which Prepareth men for the remediless since.
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But O what an Hypocritical Generation are the ungodly! how their lives do give their tongues the lye! (Remember that I apply this to no better men.) It is a wonder that such men can believe themselves, when they say they do indeed believe the Gospel:
But Oh what an Hypocritical Generation Are the ungodly! how their lives do give their tongues the lie! (remember that I apply this to no better men.) It is a wonder that such men can believe themselves, when they say they do indeed believe the Gospel:
Do they believe, that except a man be converted and new born, he shall not enter into the Kingdom of Heaven? as Christ hath told them, Matth. 18.3. John 3.3, 5. and yet never trouble their minds about it, to try whether they are converted and new born, or not? Do they believe God, that no man shall see him without holiness? Heb. 12.14.
Do they believe, that except a man be converted and new born, he shall not enter into the Kingdom of Heaven? as christ hath told them, Matthew 18.3. John 3.3, 5. and yet never trouble their minds about it, to try whither they Are converted and new born, or not? Do they believe God, that no man shall see him without holiness? Hebrew 12.14.
who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power, 2 Thes. 2.8, 9. and yet dare they disobey the Gospel!
who shall be punished with everlasting destruction, from the presence of the Lord, and from the glory of his power, 2 Thebes 2.8, 9. and yet Dare they disobey the Gospel!
and yet would not be saved by him from their sins, but had rather keep them? Do they take the Holy Ghost for their Sanctifier, while they will not have a sanctified heart or life, and love it not in those that have it? Do they take Heaven for their endless home and happiness? while they neither mind nor seek it, in comparison of the world? And do they take the world for vanity and vexation, while they mind and seek it more than Heaven? Do they believe the communion of Saints, while they fly from it,
and yet would not be saved by him from their Sins, but had rather keep them? Do they take the Holy Ghost for their Sanctifier, while they will not have a sanctified heart or life, and love it not in those that have it? Do they take Heaven for their endless home and happiness? while they neither mind nor seek it, in comparison of the world? And do they take the world for vanity and vexation, while they mind and seek it more than Heaven? Do they believe the communion of Saints, while they fly from it,
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and perhaps detest and persecute it? Is light and darkness more contrary than their words and deeds? And is not HYPOCRISIE as visible in their practice, as Christianity in their profession? It is the complexion of their Religion.
and perhaps detest and persecute it? Is Light and darkness more contrary than their words and Deeds? And is not HYPOCRISY as visible in their practice, as Christianity in their profession? It is the complexion of their Religion.
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When their tongue hath loudly said, that they are Christians, their tongue and hand more loudly say, that they are Hypocrites. And when they profess their Faith but now and then, in a lifeless outside piece of worship, they profess their Hypocrisie all the day long:
When their tongue hath loudly said, that they Are Christians, their tongue and hand more loudly say, that they Are Hypocrites. And when they profess their Faith but now and then, in a Lifeless outside piece of worship, they profess their Hypocrisy all the day long:
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and so deceived by themselves, as to think they love the thing they hate ! and to think that their hearts are set upon Heaven, when they neither love it,
and so deceived by themselves, as to think they love the thing they hate! and to think that their hearts Are Set upon Heaven, when they neither love it,
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ask any impartial man of reason, that sees your lives, and hears your prayers, whether you pray, and live, like men that believe that Heaven or Hell must be their reward!
ask any impartial man of reason, that sees your lives, and hears your Prayers, whither you pray, and live, like men that believe that Heaven or Hell must be their reward!
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Ask your families, whether they perceive by your constant prayer, and diligent endeavours, and holy conversations, that your hearts are set on a life to come!
Ask your families, whither they perceive by your constant prayer, and diligent endeavours, and holy conversations, that your hearts Are Set on a life to come!
Compare your care, and labour, and cost, for Heaven, and for this world. That you believe the flattering deceitful world, we see by your daily solicitousness about it: You seek it; you strive for it;
Compare your care, and labour, and cost, for Heaven, and for this world. That you believe the flattering deceitful world, we see by your daily solicitousness about it: You seek it; you strive for it;
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and their allurements and threats as impertinent speeches, that would cast a feather or a fly into the ballance against a mountain, or against the world.
and their allurements and Treats as impertinent Speeches, that would cast a feather or a fly into the balance against a mountain, or against the world.
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6. Such a sight would cure your desire of pastime, and shew you that you have no time to spare, when all is done that necessity and everlasting things require.
6. Such a sighed would cure your desire of pastime, and show you that you have no time to spare, when all is done that necessity and everlasting things require.
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and teach you to love and savour that which is spiritual and serious, rather than hypocritical strains and shews: It would teach you better how to judge of Sermons and of Prayers,
and teach you to love and savour that which is spiritual and serious, rather than hypocritical strains and shows: It would teach you better how to judge of Sermons and of Prayers,
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In a word, did you but see what God reveals, and Saints believe, and must be seen, I would scarce thank you to be all as serious and solicitous for your souls, as the holiest man alive;
In a word, did you but see what God reveals, and Saints believe, and must be seen, I would scarce thank you to be all as serious and solicitous for your Souls, as the Holiest man alive;
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and presently to repent and lament the folly of your negligence and delaies, and to live as men that know no other work to mind, in comparison of that which extendeth to eternity.
and presently to Repent and lament the folly of your negligence and delays, and to live as men that know no other work to mind, in comparison of that which extendeth to eternity.
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Nor the most sensual wretch, that now sticks so close to his ambition, covetousness and lust, that he saith, he cannot leave them, to spit them out as loathsome bitterness,
Nor the most sensual wretch, that now sticks so close to his ambition, covetousness and lust, that he Says, he cannot leave them, to spit them out as loathsome bitterness,
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WHat now remains but that you come into the light and beg of God, as the Prophet for his servant, 2 King 6.17. to open your eyes, that you may see the things that would do so much [ That the God of our Lord Jesus Christ, the Father of glory, may give you the spirit of revelation, in the knowledge of him;
WHat now remains but that you come into the Light and beg of God, as the Prophet for his servant, 2 King 6.17. to open your eyes, that you may see the things that would do so much [ That the God of our Lord jesus christ, the Father of glory, may give you the Spirit of Revelation, in the knowledge of him;
and what is the riches of the glory of his inheritance in the Saints, Ephes. 1.17, 18. ] O set those things continually before your eyes, that must forever be before them!
and what is the riches of the glory of his inheritance in the Saints, Ephesians 1.17, 18. ] O Set those things continually before your eyes, that must forever be before them!
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If there were any doubt of the things unseen, yet you know it is past all doubt, that there's nothing else that's durable and worthy of your estimation and regard:
If there were any doubt of the things unseen, yet you know it is passed all doubt, that there's nothing Else that's durable and worthy of your estimation and regard:
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When you have slept a few nights more, you must sleep till the Resurrection awake you (as to the flesh.) Then where are your pleasant habitations and contents? your honours and attendance? Is a day that is spent, or a life that is •xtinct, any thing, or nothing? Is there any sweetness in a feast that was eaten, or drink that was drunk, or time that was spent in sports and mirth, a year ago? Certainly a known vanity should not be preferred before a probable endless joy: But when we have certainty as well as excellency and eternity, to set against certain, transitory vanity, what room is left for further deliberation? whether we should prefer the Sun before a squib,
When you have slept a few nights more, you must sleep till the Resurrection awake you (as to the Flesh.) Then where Are your pleasant habitations and contents? your honours and attendance? Is a day that is spent, or a life that is •xtinct, any thing, or nothing? Is there any sweetness in a feast that was eaten, or drink that was drunk, or time that was spent in sports and mirth, a year ago? Certainly a known vanity should not be preferred before a probable endless joy: But when we have certainty as well as excellency and eternity, to Set against certain, transitory vanity, what room is left for further deliberation? whither we should prefer the Sun before a squib,
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If you love pleasure, take that which is true, and full, and durable. For all that he calleth you to Repentance and Mortification, and necessary strictness, there is none that's more for your pleasure and delight than God:
If you love pleasure, take that which is true, and full, and durable. For all that he calls you to Repentance and Mortification, and necessary strictness, there is none that's more for your pleasure and delight than God:
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would you take the latter or the former to be the picture of a wise and happy man? Do you approve of the state of those in Heaven? and do you like the way that brought them thither? If not,
would you take the latter or the former to be the picture of a wise and happy man? Do you approve of the state of those in Heaven? and do you like the Way that brought them thither? If not,
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and idle talk? Did they swagger it out in pride and wealth, & hate their brethren that were not in all things of their conceits? Did they come to Heaven by a worldly, formal, hypocritical, ceremonious Religion? or by faith,
and idle talk? Did they swagger it out in pride and wealth, & hate their brothers that were not in all things of their conceits? Did they come to Heaven by a worldly, formal, hypocritical, ceremonious Religion? or by faith,
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and as the off-scouring and refuse of the world? Do you like holiness, when it is for from you? in a dead man, that never troubled you with his presence or reproofs,
and as the offscouring and refuse of the world? Do you like holiness, when it is for from you? in a dead man, that never troubled you with his presence or reproofs,
or in a Saint in Heaven, that comes not near you? Why then do you not like it for your selves? If it be good, the nearer the better. Your own health, and your own wealth, do comfort you more than another mans:
or in a Saint in Heaven, that comes not near you? Why then do you not like it for your selves? If it be good, the nearer the better. Your own health, and your own wealth, do Comfort you more than Another men:
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and be not slothful, but followers of them, who through faith and patience inherit the Promises, Heb. 6.10, 11, 12. O did you but see what they now enjoy, and what they see, and what they are, and what they do ;
and be not slothful, but followers of them, who through faith and patience inherit the Promises, Hebrew 6.10, 11, 12. O did you but see what they now enjoy, and what they see, and what they Are, and what they do;
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you would never sure scorn or persecute a Saint more? If you believe, you see, though not as they, with open face. If you believe not, yet it is not your unbelief, that shall make Gods Word of none effect, Rom. 3.3. God will be God if you be Atheists.
you would never sure scorn or persecute a Saint more? If you believe, you see, though not as they, with open face. If you believe not, yet it is not your unbelief, that shall make God's Word of none Effect, Rom. 3.3. God will be God if you be Atheists.
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If you would not believe that you must die, do you think that this would delay your death one year or hour? If ten or twenty years time more be allotted you, it passeth as swiftly,
If you would not believe that you must die, do you think that this would Delay your death one year or hour? If ten or twenty Years time more be allotted you, it passes as swiftly,
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and to the ungodly will be an Eternity of woe. What a peal will conscience then ring in the unbelievers ears? [ Now the day is come that I was forewarned of!
and to the ungodly will be an Eternity of woe. What a peal will conscience then ring in the unbelievers ears? [ Now the day is come that I was forewarned of!
God by his Ministers was wont to call to me, How long, O scorner, wilt thou delight in scorning? How long wilt thou go on impenitently in thy folly? And now I must cry out, How long!
God by his Ministers was wont to call to me, How long, Oh scorner, wilt thou delight in scorning? How long wilt thou go on impenitently in thy folly? And now I must cry out, How long!
Now I perceive what Satan meant in his temptations! what •in intended! what God meant in the threatnings of his Law! what grace was good for! what Christ was sent for!
Now I perceive what Satan meant in his temptations! what •in intended! what God meant in the threatenings of his Law! what grace was good for! what christ was sent for!
and death will straightway draw aside the veil, and shew you the great amazing sight, it's time for us to speak, and you to hear, with all our hearts.
and death will straightway draw aside the veil, and show you the great amazing sighed, it's time for us to speak, and you to hear, with all our hearts.
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As long as we see you serious about Lands and Lordships, and titles and honours, the rattles and tarrying Irons of the cheating world, you must give us leave (whether you will or no) to be serious about the life eternal.
As long as we see you serious about Lands and Lordship's, and titles and honours, the rattles and tarrying Irons of the cheating world, you must give us leave (whither you will or not) to be serious about the life Eternal.
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They that scramble so eagerly for the bonds of worldly riches, and devour so greedily the dr•ffe of sensual delights, methinks should blush (if such animals had the blushing property) to blame or deride us for being a little (alas, too little) earnest in the matters of God and our salvation.
They that scramble so eagerly for the bonds of worldly riches, and devour so greedily the dr•ffe of sensual delights, methinks should blush (if such animals had the blushing property) to blame or deride us for being a little (alas, too little) earnest in the matters of God and our salvation.
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and shall we loiter under so great encouragements? Have you considered that Faith is the beholding grace? the evidence of things not seen? and yet have you the hearts to blame Believers,
and shall we loiter under so great encouragements? Have you considered that Faith is the beholding grace? the evidence of things not seen? and yet have you the hearts to blame Believers,
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when we see it as before us? what name can express the inhumane cruelty of such a wish o• motion? or the unchristian folly of those that will obey you?
when we see it as before us? what name can express the inhumane cruelty of such a wish o• motion? or the unchristian folly of those that will obey you?
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If ever we should begin to nod and relapse towards your hypocritical formality, and sensless indifferency, our lively sight of the world invisible, by a serious faith, would presently awake us,
If ever we should begin to nod and relapse towards your hypocritical formality, and senseless indifferency, our lively sighed of the world invisible, by a serious faith, would presently awake us,
He'l prove a BRƲIT that is not a SAINT. CHAP. III. HAving done with this general conviction and exhortation to unbelieving Hypocrites, I proceed to acquaint Believers with their Duty, in several particulars.
He'll prove a BRƲIT that is not a SAINT. CHAP. III. HAving done with this general conviction and exhortation to unbelieving Hypocrites, I proceed to acquaint Believers with their Duty, in several particulars.
1. Worship God as Believers; serve him with reverence and godly fear, for our God is a consuming fire, Heb. 12.28, 29. A seeing faith, if well excited, would kindle love, desire, fear, and all praying graces.
1. Worship God as Believers; serve him with Reverence and godly Fear, for our God is a consuming fire, Hebrew 12.28, 29. A seeing faith, if well excited, would kindle love, desire, Fear, and all praying graces.
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They will not then speak sleepily, or by rote, Fides intuendo, amorem recipit, amorem sus••tat: Cor flagrans amore desideria, gemitus, orationes spirat.
They will not then speak sleepily, or by rote, Fides intuendo, amorem recipit, amorem sus••tat: Cor flagrans amore Desire, gemitus, orationes spirat.
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He communicateth so much for the procuring of a little, that we should endeavour to give him all that little, and shed none of it inordinately upon the creature by the way.
He Communicateth so much for the procuring of a little, that we should endeavour to give him all that little, and shed none of it inordinately upon the creature by the Way.
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The creature is nihil & nullipotens: Nothing should have no interest in us, and be able to do Nothing with us (as to the motions that are under the dominion of the will.) God is All and Almighty: And he that is All, should have All, and command All: And the Omnipotent should do All things with us, by his Interest in Morals ;
The creature is nihil & nullipotens: Nothing should have no Interest in us, and be able to do Nothing with us (as to the motions that Are under the dominion of the will.) God is All and Almighty: And he that is All, should have All, and command All: And the Omnipotent should do All things with us, by his Interest in Morals;
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but them that would make you better. And you will let them know, as Phocian did Antipater, that they can never use you, & amici• & adulatoribus ; as friends and flatterers;
but them that would make you better. And you will let them know, as Phocian did Antipater, that they can never use you, & amici• & adulatoribus; as Friends and Flatterers;
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and they that use this world, as through they used it not (or not abusing it:) for the fashion of this world passeth away, 1 Cor. 7.29, 30. 3. Imploy your time as becomes Believers.
and they that use this world, as through they used it not (or not abusing it:) for the fashion of this world passes away, 1 Cor. 7.29, 30. 3. Employ your time as becomes Believers.
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Faith only can acquaint you, what an unconceivable weight doth lye upon this inch of hasty time. As you behave your selves for a few daies, it must go with you in joy or misery for ever:
Faith only can acquaint you, what an unconceivable weight does lie upon this inch of hasty time. As you behave your selves for a few days, it must go with you in joy or misery for ever:
for the night cometh when no man can work, Joh. 9.4. What need then have such as we to be doing, and make much of time? O let not company, mirth or business, make you forget the work of Time !
for the night comes when no man can work, John 9.4. What need then have such as we to be doing, and make much of time? O let not company, mirth or business, make you forget the work of Time!
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and by turning about with every wind, to shew them which way it standeth. Turn not your lives into that curse, Levit. 26.20. [ You shall spend your strength in vain.
and by turning about with every wind, to show them which Way it Stands. Turn not your lives into that curse, Levit. 26.20. [ You shall spend your strength in vain.
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or a life consumed in vanity, and transitory delights. You will not suffer impertinencies to interrupt your counsels, and serious business in the world:
or a life consumed in vanity, and transitory delights. You will not suffer Impertinencies to interrupt your Counsels, and serious business in the world:
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And are you going into Heaven or Hell, and have but a few daies time of preparation (God knows 〈 … 〉) and yet can you have while to pass this precious 〈 … 〉 vain? O what would you not give ere long for one of the hours that you now mis-spend? When the oath is performed, Rev. 10.6. [ That Time shall be no longer. ] Wonderful!
And Are you going into Heaven or Hell, and have but a few days time of preparation (God knows 〈 … 〉) and yet can you have while to pass this precious 〈 … 〉 vain? O what would you not give ere long for one of the hours that you now misspend? When the oath is performed, Rev. 10.6. [ That Time shall be no longer. ] Wondered!
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but indure as seeing him that is invisible, Heb. 11.27. shew plainly, that you seek a better Country, vers. 14, 16. Read often, Heb. 11, and 12 chapters, Behold the Kingdom prepared and secured for you by Christ, and then you will be indifferent which way the wind of humane favour or applause shall fit;
but endure as seeing him that is invisible, Hebrew 11.27. show plainly, that you seek a better Country, vers. 14, 16. Read often, Hebrew 11, and 12 Chapters, Behold the Kingdom prepared and secured for you by christ, and then you will be indifferent which Way the wind of humane favour or applause shall fit;
and he hath prepared for you a City, Heb. 11.13, 16. Seriously respect the recompence of reward, and it will make you chuse rather to suffer affliction with the people of God,
and he hath prepared for you a city, Hebrew 11.13, 16. Seriously respect the recompense of reward, and it will make you choose rather to suffer affliction with the people of God,
esteeming the reproach of Christ greater riches, than the treasures of the world, v. 25, 26. Stephen 's sight would cause Stephen 's patience. Hold on as Christians; the end is near:
esteeming the reproach of christ greater riches, than the treasures of the world, v. 25, 26. Stephen is sighed would cause Stephen is patience. Hold on as Christians; the end is near:
Consider him that endured such contradiction of sinners against himself, lest ye be wearied, and faint in your minds, Heb. 12.2, 3. You may well endure the buffeting, and scorn, if you foresee the honour.
Consider him that endured such contradiction of Sinners against himself, lest you be wearied, and faint in your minds, Hebrew 12.2, 3. You may well endure the buffeting, and scorn, if you foresee the honour.
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Whine not like worldlings that have lost their portion, when you are stript as bare as Job. If you are true Believers, you have All still, for God is All: You have lost Nothing ;
Whine not like worldlings that have lost their portion, when you Are stripped as bore as Job. If you Are true Believers, you have All still, for God is All: You have lost Nothing;
Had there been less Idolatrous Love, there would have been less tormenting grief and care. Our life consisteth not in the abundance of the things that we possess.
Had there been less Idolatrous Love, there would have been less tormenting grief and care. Our life Consisteth not in the abundance of the things that we possess.
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He is not happy that hath them, but he that neither needeth nor desireth them. [ Cum in his quae homines eripiunt, optant, custodiunt, nihil inveneris, non dico quod malis, sed quod velis.
He is not happy that hath them, but he that neither needs nor Desires them. [ Cum in his Quae homines eripiunt, optant, custodiunt, nihil inveneris, non dico quod malis, sed quod velis.
nor for sorrow, but for delight. [ Luxuriant animi rebus plerumque secundis. ] The luxuriances of prosperity, bring us so frequently under the pruning hook.
nor for sorrow, but for delight. [ Luxuriant animi rebus plerumque secundis. ] The luxuriances of Prosperity, bring us so frequently under the pruning hook.
& in utroque seculo primus s•t ▪ ut in terrâ & in coelo appareat gloriosus? ] The hope is, that [ with God such humane impossibilities are possible ] But it's more terrible,
& in utroque seculo primus s•t ▪ ut in terrâ & in coelo appareat glorious? ] The hope is, that [ with God such humane impossibilities Are possible ] But it's more terrible,
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illa mendacium specie bonorum mentes fruentium ligat: haec cogitatione fragilis faelicitatis absolvit: Itaque illam videas ventrosam fluentem, suique semper ignaram:
illa Mendacium specie Bonorum mentes fruentium Lies: haec cogitation fragilis faelicitatis absolvit: Itaque Illam Videos ventrosam fluentem, suique semper ignaram:
but a light meal is better the next day. More thank God in Heaven for adversity, than for prosperity: And more in Hell cry out of the fruit of prosperity, than of adversity.
but a Light meal is better the next day. More thank God in Heaven for adversity, than for Prosperity: And more in Hell cry out of the fruit of Prosperity, than of adversity.
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] v. 67. [ In very faithfulness thou hast afflicted me ] v. 75. One sight of Heaven by faith will force you to reckon that the sufferings of this present time are unworthy to be compared with the glory which shall be revealed in us ] Rom. 8.18.
] v. 67. [ In very faithfulness thou hast afflicted me ] v. 75. One sighed of Heaven by faith will force you to reckon that the sufferings of this present time Are unworthy to be compared with the glory which shall be revealed in us ] Rom. 8.18.
To suffer for Christ and righteousness sake, is but to turn an unavoidable fruitless pain, into that which being voluntary, is the more easie, and hath a great reward in Heaven, Matth. 5.11, 12. And to part with that for a Crown of Life, which else we must part with for nothing. Worldly friends,
To suffer for christ and righteousness sake, is but to turn an unavoidable fruitless pain, into that which being voluntary, is the more easy, and hath a great reward in Heaven, Matthew 5.11, 12. And to part with that for a Crown of Life, which Else we must part with for nothing. Worldly Friends,
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and least acquainted with the tongue of malice, the unfaithfulness of friends, or rage of enemies, shall shortly say, [ Atque haec exempli• quondam collecta priorum:
and least acquainted with the tongue of malice, the unfaithfulness of Friends, or rage of enemies, shall shortly say, [ Atque haec exempli• quondam Collecta priorum:
He cuts out the heart with a [ Hae sedes livoris erant: jam pascua vermis ] you next tread on his interred corps, that's honoured but with a [ Hic jacet ] [ Here lyeth the body of such a one ] And if he have the honour to be magnified by fame or history, it's a fool-trap to ensnare the living,
He cuts out the heart with a [ Hae sedes livoris Erant: jam pascua vermis ] you next tread on his interred corpse, that's honoured but with a [ Hic jacet ] [ Here lies the body of such a one ] And if he have the honour to be magnified by fame or history, it's a fool-trap to ensnare the living,
and to hurt those that they hate for a little while? Is this a matter of honour or of delight? A Pestilence is more honourable, if destroying be an honour.
and to hurt those that they hate for a little while? Is this a matter of honour or of delight? A Pestilence is more honourable, if destroying be an honour.
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but to lye in Hell when the sport is ended? It is unreasonable impatience that cannot endure to see them in silks and gallantry a few daies, that must be so extreamly miserable for ever.
but to lie in Hell when the sport is ended? It is unreasonable impatience that cannot endure to see them in silks and gallantry a few days, that must be so extremely miserable for ever.
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Your crums, and leavings, and overplus is their All. And will you grudge them this much? In this you are unlike your heavenly Father, that doth good to the just and unjust:
Your crumbs, and leavings, and overplus is their All. And will you grudge them this much? In this you Are unlike your heavenly Father, that does good to the just and unjust:
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And the turning away of the simple slayeth them, and the prosperity of fools destroyeth them, Prov. 1.32. It's long since Lazarus 's sores were healed, and his wants relieved;
And the turning away of the simple slays them, and the Prosperity of Fools Destroyeth them, Curae 1.32. It's long since Lazarus is sores were healed, and his Wants relieved;
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and the world for Nothing? What! make such a do of p•verty, imprisonment, injuries, disgrace, with Heaven and Hell before our eyes? The Lord vouchsafe me that condition, in which I shall be nearest to himself,
and the world for Nothing? What! make such a doe of p•verty, imprisonment, injuries, disgrace, with Heaven and Hell before our eyes? The Lord vouchsafe me that condition, in which I shall be nearest to himself,
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To thank God for the fruit of past afflictions, as the most necessary mercies of our lives (as some of us have daily cause) and at the same time to be impatient under present afflictions, or inordinately afraid of those to come, is an irrational as well as unbelieving incongruity.
To thank God for the fruit of passed afflictions, as the most necessary Mercies of our lives (as Some of us have daily cause) and At the same time to be impatient under present afflictions, or inordinately afraid of those to come, is an irrational as well as unbelieving incongruity.
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[ Quomodo potest imperator militum suorum virtutem probare, nisi habuerit hostem ] saith Lactantius. Enemies of God do not use to fight professedly against himself, but against his souldiers [ Non qui contra ipsum Deum pugnent,
[ Quomodo potest imperator militum suorum virtutem Probare, nisi habuerit hostem ] Says Lactantius. Enemies of God do not use to fight professedly against himself, but against his Soldiers [ Non qui contra ipsum God pugnent,
sed contra milites ejus inquit idem ] If the remnants of goodness had not been a derision among the Heathens themselves, in the more sober sort, a Heathen would not have said, [ Nondum faelix es, si non te turba deriferit:
sed contra Militias His inquit idem ] If the remnants of Goodness had not been a derision among the heathens themselves, in the more Sobrium sort, a Heathen would not have said, [ Nondum Felix es, si non te turba deriferit:
] No body will deride or persecute us in Heaven. 5. Improve your talents and opportunities in your callings as Believers; especially you that are Governours.
] No body will deride or persecute us in Heaven. 5. Improve your Talents and opportunities in your callings as Believers; especially you that Are Governors.
Things seen are for things unseen: And Government is to order them to that end: Especially by terrifying evil doers, and by promoting holiness in the earth.
Things seen Are for things unseen: And Government is to order them to that end: Especially by terrifying evil doers, and by promoting holiness in the earth.
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The Moral as well as the Natural motion of inferiour agents, must proceed from the influence of the superiour. The spring and the end of every action truly good, are out of fight.
The Moral as well as the Natural motion of inferior agents, must proceed from the influence of the superior. The spring and the end of every actium truly good, Are out of fight.
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And how Christs enemies will receive his Laws, and use his Messengers, and regard his waies and servants, the most of the world have experience to their cost.
And how Christ enemies will receive his Laws, and use his Messengers, and regard his ways and Servants, the most of the world have experience to their cost.
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and met with an [ Hast thou found me O mine enemy ] No measure of prudence, knowledge, piety, innocency, meekness or self-denyal, will serve to appease the wrath and displeasure of this carnal enmity.
and met with an [ Hast thou found me Oh mine enemy ] No measure of prudence, knowledge, piety, innocency, meekness or self-denial, will serve to appease the wrath and displeasure of this carnal enmity.
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I will but refer you to the texts, that you may peruse them, Matth. 21.44. Matth. 18.3.6. Matth. 25.40, 45. Luke 18.7. Psal. 2. Luke 19.27. Acts 9.4, 5. 1 Thess. 2.15, 16. Read them with fear as the Words of God.
I will but refer you to the texts, that you may peruse them, Matthew 21.44. Matthew 18.3.6. Matthew 25.40, 45. Lycia 18.7. Psalm 2. Lycia 19.27. Acts 9.4, 5. 1 Thess 2.15, 16. Read them with Fear as the Words of God.
and are so much more excellent than the greatest of ambitious carnal Princes, as the pleasing and honouring of God, is a more excellent design and work,
and Are so much more excellent than the greatest of ambitious carnal Princes, as the pleasing and honouring of God, is a more excellent Design and work,
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if once they were made fellow Citizens with the Saints, and their Burgeship and conversation were in Heaven, Ephes. 2.19. Phil. 3.20, 21. 6. Resist Temptations as Believers. If you live by Faith, then fight against the world and flesh by Faith.
if once they were made fellow Citizens with the Saints, and their Burgesship and Conversation were in Heaven, Ephesians 2.19. Philip 3.20, 21. 6. Resist Temptations as Believers. If you live by Faith, then fight against the world and Flesh by Faith.
If Satan tell the flesh of the preferment, riches, or the pleasures of lust, answer him with a believing foresight of Gods Judgement, and the life to come.
If Satan tell the Flesh of the preferment, riches, or the pleasures of lust, answer him with a believing foresight of God's Judgement, and the life to come.
7. Rejoyce as Believers. Can Faith set open the windows of the soul, and no light of heavenly pleasures enter? Can it peruse the Map of the Land of Promise,
7. Rejoice as Believers. Can Faith Set open the windows of the soul, and no Light of heavenly pleasures enter? Can it peruse the Map of the Land of Promise,
or see and taste the bunch of Grapes, without any sweetness to the soul? That is the truest Belief of Heaven, which maketh men likest those that are in Heaven: And what is their character, work and portion, but the Joyes of Heavenly Light and Love! Can we believe that we shall live in Heaven for ever? Can we believe that very shortly we shall be there? and not rejoyce in such believing? I know we commonly say, that the uncertainty of our proper title, is the cause of all our want of joy:
or see and taste the bunch of Grapes, without any sweetness to the soul? That is the Truest Belief of Heaven, which makes men likest those that Are in Heaven: And what is their character, work and portion, but the Joys of Heavenly Light and Love! Can we believe that we shall live in Heaven for ever? Can we believe that very shortly we shall be there? and not rejoice in such believing? I know we commonly say, that the uncertainty of our proper title, is the cause of all our want of joy:
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if he could find out natural evidence, of so much as we know by Faith? You may perceive what their content in finding it, would be, by their exc•eding pains in seeking. The unwearied studies by day and night, which many of them used, with the contempt of the riches and greatness of the world, do tell us how glad they would have been, to have seen but half so far as we may.
if he could find out natural evidence, of so much as we know by Faith? You may perceive what their content in finding it, would be, by their exc•eding pains in seeking. The unwearied studies by day and night, which many of them used, with the contempt of the riches and greatness of the world, do tell us how glad they would have been, to have seen but half so Far as we may.
the frame of the new Creature, the entertainment of the spirits of the just with Christ, the Judgement which all the world must undergo, the work and company which we shall have hereafter,
the frame of the new Creature, the entertainment of the spirits of the just with christ, the Judgement which all the world must undergo, the work and company which we shall have hereafter,
But when we have neither the sorrow or solicitousness of the afflicted soul, nor yet the joy which is any whit suitable to the belief of such everlasting joyes, we may know what to judge of such an uneffectual belief;
But when we have neither the sorrow or solicitousness of the afflicted soul, nor yet the joy which is any whit suitable to the belief of such everlasting Joys, we may know what to judge of such an uneffectual belief;
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It is a joy unspeakable, and full of glory, which unseen things should cause in a Believer, 1 Pet. 1.6, 7, 8. Because it is an exceeding eternal weight of glory, which he believeth, 2 Cor. • 17, 18. 8. Finally, Learn to Die also as Believers. The life of Faith must bring you to the very entrance into glory: where one doth end, the other begins. As our dark life in the womb by nutriment from the Mother, continueth till our passage into the open world.
It is a joy unspeakable, and full of glory, which unseen things should cause in a Believer, 1 Pet. 1.6, 7, 8. Because it is an exceeding Eternal weight of glory, which he Believeth, 2 Cor. • 17, 18. 8. Finally, Learn to Die also as Believers. The life of Faith must bring you to the very Entrance into glory: where one does end, the other begins. As our dark life in the womb by nutriment from the Mother, Continueth till our passage into the open world.
You would die in the womb, if Faith should cease, before it bring you to full intuition and fruition, Heb. 11.22. By faith Joseph when he died made mention of the departing of the children of Israel.
You would die in the womb, if Faith should cease, before it bring you to full intuition and fruition, Hebrew 11.22. By faith Joseph when he died made mention of the departing of the children of Israel.
Is it Earth or Heaven that you have prayed for, and laboured for, and waited, and suffered for till now? And doth he indeed pray, and labour, and suffer for Heaven, who would not come thither?
Is it Earth or Heaven that you have prayed for, and laboured for, and waited, and suffered for till now? And does he indeed pray, and labour, and suffer for Heaven, who would not come thither?
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a world of injustice and oppression; and of confusion and distracting strifes! Thou goest not to a world of darkness, and of wrath; but of Light and Love!
a world of injustice and oppression; and of confusion and distracting strifes! Thou goest not to a world of darkness, and of wrath; but of Light and Love!
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even to the spirits of the just made perfect, and to the celestial glorious City of God! Thou goest not from Heaven to Earth, from holiness to sin, from the sight of God, into an infernal dungeon; but from Earth to Heaven;
even to the spirits of the just made perfect, and to the celestial glorious city of God! Thou goest not from Heaven to Earth, from holiness to since, from the sighed of God, into an infernal dungeon; but from Earth to Heaven;
and must know by the sweetest communion for ever. Thou goest not to unsatisfied Justice, nor to a condemning unreconciled God; but to Love it self; to infinite Goodness;
and must know by the Sweetest communion for ever. Thou goest not to unsatisfied justice, nor to a condemning unreconciled God; but to Love it self; to infinite goodness;
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to him who prepared Heaven for thee, and now hath prepared thee for Heaven! Go forth then in triumph, and not with terrour, O my soul! The prize is won:
to him who prepared Heaven for thee, and now hath prepared thee for Heaven! Go forth then in triumph, and not with terror, Oh my soul! The prize is wone:
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and that their passage to Heaven may be as a Camels through a Needle.) And may a believing joyful death be expected, without the preparations of exercise and experience in a believing life? Nature is so much afraid of dying,
and that their passage to Heaven may be as a Camels through a Needle.) And may a believing joyful death be expected, without the preparations of exercise and experience in a believing life? Nature is so much afraid of dying,
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and an incorporated soul is so incarcerated in sense, and so hardly riseth to serious and satisfying apprehensions of the unseen world, that even true Believers, do find it a work of no small difficulty, to desire to depart,
and an incorporated soul is so incarcerated in sense, and so hardly Riseth to serious and satisfying apprehensions of the unseen world, that even true Believers, do find it a work of no small difficulty, to desire to depart,
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A little abatement of the terrours of death, a little supporting hope and peace, is all that the greater part of them attain, instead of the fervent desires,
A little abatement of the terrors of death, a little supporting hope and peace, is all that the greater part of them attain, instead of the fervent Desires,
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and triumphant joyes, which the lively belief of endless glory should produce. O therefore make it the work of your lives! of all your lives! your greatest work;
and triumphant Joys, which the lively belief of endless glory should produce. O Therefore make it the work of your lives! of all your lives! your greatest work;
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