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THE CELESTIAL RACE. 1 COR. ix. 24. latter part. So run, that ye may obtain.
THE CELESTIAL RACE. 1 COR. ix. 24. latter part. So run, that you may obtain.
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VVHEN we seriously reflect upon the certainty of our Dy ng, and the uncertainty of the time when;
WHEN we seriously reflect upon the certainty of our Die ng, and the uncertainty of the time when;
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when we consider too, that the longest time of living is but short, so short, that if it were well improved in working out our Salvation, we should find very few spare minutes;
when we Consider too, that the longest time of living is but short, so short, that if it were well improved in working out our Salvation, we should find very few spare minutes;
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or that we had too much, we should seldom be heard to complain.
or that we had too much, we should seldom be herd to complain.
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I say, when we seriously consider of these things, surely we shall be mov'd to a greater diligence in preparing for Eternity, in making ready our Accounts, in running swiftly the Race that is set before us,
I say, when we seriously Consider of these things, surely we shall be moved to a greater diligence in preparing for Eternity, in making ready our Accounts, in running swiftly the Raze that is Set before us,
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lest Death overtake us as we are loytering, and stop us before our Course be finished,
lest Death overtake us as we Are loitering, and stop us before our Course be finished,
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and then we are eternally undone.
and then we Are eternally undone.
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I therefore pray and beseech you, in the Name of my Master Christ, not only to give serious Attention to this seasonable Exhortation that the Apostle gives you in my Text,
I Therefore pray and beseech you, in the Name of my Master christ, not only to give serious Attention to this seasonable Exhortation that the Apostle gives you in my Text,
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but also to make it your practice so to run, as to obtain.
but also to make it your practice so to run, as to obtain.
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In the former part of the verse, the Apostle borroweth a Similitude from those that run a Terrestial Race for a Temporary Reward;
In the former part of the verse, the Apostle borroweth a Similitude from those that run a Terrestrial Raze for a Temporary Reward;
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that as in that Race, tho many run, yet 'tis only he that out-runs the rest that persevereth to the end, that obtains the Prize;
that as in that Raze, though many run, yet it's only he that outruns the rest that persevereth to the end, that obtains the Prize;
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even so in the Race of Godliness, none shall be crown'd, but those that hold out to the end of their lives.
even so in the Raze of Godliness, none shall be crowned, but those that hold out to the end of their lives.
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Yet, notwithstanding, there is this difference in this Similitude, In the Race Terrestial, he only is rewarded that cometh first to the Mark;
Yet, notwithstanding, there is this difference in this Similitude, In the Raze Terrestrial, he only is rewarded that comes First to the Mark;
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but in the Race Celestial, not only one, but all that run lawfully, shall obtain.
but in the Raze Celestial, not only one, but all that run lawfully, shall obtain.
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The Doctrine that I shall (by the assistance of the Almighty) discourse of from the words, is this,
The Doctrine that I shall (by the assistance of the Almighty) discourse of from the words, is this,
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That the greatest Speediness and Celerity in the ways of God, must be constantly practised by those that would obtain everlasting Life. That the greatest Speediness and Celerity in the ways of God, must be constantly practised by those that would obtain everlasting Life.
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The Method that I shall follow in speaking to this Doctrine, will be this, 1. I shall give you Reasons for the proof of it.
The Method that I shall follow in speaking to this Doctrine, will be this, 1. I shall give you Reasons for the proof of it.
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2. Shew you how you may fit and prepare your selves to run speedily and swiftly in this heavenly Race.
2. Show you how you may fit and prepare your selves to run speedily and swiftly in this heavenly Raze.
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3. Speak of the Reward impli'd in my Text, which will be certainly given to those that run lawfully. And, 4. And lastly, Apply it.
3. Speak of the Reward implied in my Text, which will be Certainly given to those that run lawfully. And, 4. And lastly, Apply it.
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That those that run in this heavenly Race, must run swiftly and speedily, I shall prove by these three Reasons.
That those that run in this heavenly Raze, must run swiftly and speedily, I shall prove by these three Reasons.
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The first may be drawn from the celerity, brevity, and uncertainty of our Lives, which here in my Text, is compar'd to a Race for swiftness in passing away;
The First may be drawn from the celerity, brevity, and uncertainty of our Lives, which Here in my Text, is compared to a Raze for swiftness in passing away;
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for so run that ye may obtain, is as if the Apostle had said, So live under the Gospel of Christ Jesus, that ye may obtain Life everlasting.
for so run that you may obtain, is as if the Apostle had said, So live under the Gospel of christ jesus, that you may obtain Life everlasting.
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The Life of Man is always (in Scripture) compared to such things as denote the celerity, the brevity, and the uncertainty of it;
The Life of Man is always (in Scripture) compared to such things as denote the celerity, the brevity, and the uncertainty of it;
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sometimes 'tis compar'd to a shadow, as Psalm 109.23. sometimes to a vapour, as James 4.14. that appeareth for a little time, and then vanishes away.
sometime it's compared to a shadow, as Psalm 109.23. sometime to a vapour, as James 4.14. that appears for a little time, and then Vanishes away.
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Job considering the swift passage of mans Life, compareth it to the swift motion of the Eagle when hasting to her prey; Job considering the swift passage of men Life, compareth it to the swift motion of the Eagl when hasting to her prey;
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or the swift Ships on the Waters;
or the swift Ships on the Waters;
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that which is of least duration, and of most speedy passage, may be a fit Comparison of the Life of Man;
that which is of least duration, and of most speedy passage, may be a fit Comparison of the Life of Man;
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the youngest, and the strongest in a very short space must be removed hence. Active Youth is quickly metamorphosed into crooked Age;
the youngest, and the Strongest in a very short Molle must be removed hence. Active Youth is quickly metamorphosed into crooked Age;
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so frail and uncertain are our lives, that for ought we know, one week, or day,
so frail and uncertain Are our lives, that for ought we know, one Week, or day,
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or hour, yea, perhaps one moment more, may put a period to them. We have daily Examples of the uncertainty of the time of our departure hence;
or hour, yea, perhaps one moment more, may put a Period to them. We have daily Examples of the uncertainty of the time of our departure hence;
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we see one cut down in his early Spring, and in his blooming greener Youth, and his Sun is covered with Darkness, almost as soon as it begins to rise,
we see one Cut down in his early Spring, and in his blooming greener Youth, and his Sun is covered with Darkness, almost as soon as it begins to rise,
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whilst another weathers out the Storms, and grows to a mature and full Age.
while Another weathers out the Storms, and grows to a mature and full Age.
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One does but peep as it were into the World, takes a short view of it, and is commanded out again;
One does but peep as it were into the World, Takes a short view of it, and is commanded out again;
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and is at his Journeys end in the morning of his Life;
and is At his Journeys end in the morning of his Life;
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and another is allowed to travel till the shadows of the Evening are stretched out, according to their most regular Advances,
and Another is allowed to travel till the shadows of the Evening Are stretched out, according to their most regular Advances,
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and till the threescore and ten, that is the usual date of long Life, is expired.
and till the threescore and ten, that is the usual date of long Life, is expired.
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One is quickly summon'd to the great Tribunal and judged, whilst another has a longer space wherein to prepare for his Tryal, and his final Doom.
One is quickly summoned to the great Tribunal and judged, while Another has a longer Molle wherein to prepare for his Trial, and his final Doom.
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You may now, for ought you know, be hearing of your last Sermon, and offer up now your last Prayer,
You may now, for ought you know, be hearing of your last Sermon, and offer up now your last Prayer,
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and have no other opportunity than this that you now enjoy, to prepare and make ready for Eternity,
and have no other opportunity than this that you now enjoy, to prepare and make ready for Eternity,
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but be immediately summoned to appear at the Tribunal of God, to render an Account to him of all your publick and secret Actions,
but be immediately summoned to appear At the Tribunal of God, to render an Account to him of all your public and secret Actions,
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for all that you have ever thought, ever spoke, or done;
for all that you have ever Thought, ever spoke, or done;
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for all the Talents, the Time, the Mercies, the Health, the Strength, the Opportunities, and the Seasons,
for all the Talents, the Time, the mercies, the Health, the Strength, the Opportunities, and the Seasons,
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and Days of Grace that you ever had; for all the Evil that you might have avoided;
and Days of Grace that you ever had; for all the Evil that you might have avoided;
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for all the Good that you might have done, and did not, and all this before that Judge, who has beheld your ways from your Birth to the Grave;
for all the Good that you might have done, and did not, and all this before that Judge, who has beheld your ways from your Birth to the Grave;
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before that Judge who cannot be deceiv'd, and who will not be imposed upon. before that Judge who cannot be deceived, and who will not be imposed upon.
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And is there not then a necessity of being speedy in your Course? Do you apprehend so much as one minute to loyter in, seeing you know not whether you may live so small a space of time longer? And when this Life is ended, our work is done,
And is there not then a necessity of being speedy in your Course? Do you apprehend so much as one minute to loiter in, seeing you know not whither you may live so small a Molle of time longer? And when this Life is ended, our work is done,
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for after this Life there will be no place for Pardon, nor space for Repentance;
for After this Life there will be no place for Pardon, nor Molle for Repentance;
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There is no work, nor device, nor knowledg, nor wisdom in the grave whither we are all going. There is no work, nor device, nor knowledge, nor Wisdom in the grave whither we Are all going.
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Therefore must we be speedy in the ways of God, because the time of our lives (which is all the time we have) is so short,
Therefore must we be speedy in the ways of God, Because the time of our lives (which is all the time we have) is so short,
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so uncertain, and hasting away so fast from us.
so uncertain, and hasting away so fast from us.
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The second Reason may be drawn from the great Work that we have to do in this little time.
The second Reason may be drawn from the great Work that we have to do in this little time.
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How many Corruptions have we to subdue, and Lusts to mortify, and Temptations to resist? What loads of Sin yet lye upon many of us unpardoned,
How many Corruptions have we to subdue, and Lustiest to mortify, and Temptations to resist? What loads of since yet lie upon many of us unpardoned,
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because unrepented of? What subtil, politick, powerful Enemies have we to engage with, such as the World, the Flesh,
Because unrepented of? What subtle, politic, powerful Enemies have we to engage with, such as the World, the Flesh,
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and the Devil? The World is daily enticeing of us with its Pleasures, Profits,
and the devil? The World is daily enticing of us with its Pleasures, Profits,
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or Honours, perswading us to place our Affections upon these fading Vanities, and to accept of its favours, which,
or Honours, persuading us to place our Affections upon these fading Vanities, and to accept of its favours, which,
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alas, are but as the Salutes of an Enemy;
alas, Are but as the Salutes of an Enemy;
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and yet how hard is it for the best of God's People to keep themselves from the Pollutions of it!
and yet how hard is it for the best of God's People to keep themselves from the Pollutions of it!
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That it is so, our own daily Experience teacheth us;
That it is so, our own daily Experience Teaches us;
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and yet this so enticing an Enemy we must keep our selves from the loving of;
and yet this so enticing an Enemy we must keep our selves from the loving of;
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for if any Man love the World, i. e. with a predominant Love, or the things that are in the world, the love of the Father is not in him.
for if any Man love the World, i. e. with a predominant Love, or the things that Are in the world, the love of the Father is not in him.
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A second Enemy is the Flesh, which always murmurs at Subjection, and is at continual variance with the Spirit;
A second Enemy is the Flesh, which always murmurs At Subjection, and is At continual variance with the Spirit;
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and there is great difficulty in overcoming so near a Foe: This was it, that made that great Apostle, volens nolens, become a Captive. and there is great difficulty in overcoming so near a Foe: This was it, that made that great Apostle, volens nolens, become a Captive.
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Caesar being once ask'd, What was the most difficult thing to overcome in this Life? Answered, Seipsum vincere, to overcome himself and his untamed Affections. Caesar being once asked, What was the most difficult thing to overcome in this Life? Answered, Seipsum vincere, to overcome himself and his untamed Affections.
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The third is the Devil, called, NONLATINALPHABET, from the Hebrew word, NONLATINALPHABET, Sitnah, which is Adversarius, an Adversary;
The third is the devil, called,, from the Hebrew word,, Sitnah, which is Adversarius, an Adversary;
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he is really the implacable Enemy of our Souls, and joyns his Assistance to the World and Flesh, that so by one means or other he might destroy us;
he is really the implacable Enemy of our Souls, and joins his Assistance to the World and Flesh, that so by one means or other he might destroy us;
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this is he that tempts so subtilly, so frequently, that we must, and ought to be always prepared for him;
this is he that tempts so subtly, so frequently, that we must, and ought to be always prepared for him;
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and unless we are furnished with the whole Armour of God, 'tis impossible for us to withstand him;
and unless we Are furnished with the Whole Armour of God, it's impossible for us to withstand him;
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so subtil and potent is he, that the holiest Souls, at some time or other, have been overcome by him.
so subtle and potent is he, that the Holiest Souls, At Some time or other, have been overcome by him.
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Now, what great reason is there for us to use the greatest speed we can, that have not only so little time,
Now, what great reason is there for us to use the greatest speed we can, that have not only so little time,
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and so much work to do in it, but also such subtil and potent Enemies to contend with,
and so much work to do in it, but also such subtle and potent Enemies to contend with,
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and to overcome? Well might the Apostle say , Work (not play, or idle) out your salvation with fear and trembling.
and to overcome? Well might the Apostle say, Work (not play, or idle) out your salvation with Fear and trembling.
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Well may the Church of God be called Ecclesia Militans, seeing it has so many, and so great Enemies, continually to engage with.
Well may the Church of God be called Ecclesia Militans, seeing it has so many, and so great Enemies, continually to engage with.
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A third, and last, may be drawn from Example:
A third, and last, may be drawn from Exampl:
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Those that run an earthly Race, tho but for a mean Reward, what pains do they take,
Those that run an earthly Raze, though but for a mean Reward, what pains do they take,
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how extremely do they strain themselves, that they may run swiftly to obtain? And shall we that run the Celestial Race (and that for so great a Reward as Heaven is) run slowly? Shall they take greater pains,
how extremely do they strain themselves, that they may run swiftly to obtain? And shall we that run the Celestial Raze (and that for so great a Reward as Heaven is) run slowly? Shall they take greater pains,
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and be more swift and speedy for a perishing Reward, than we for an eternal one? God forbid!
and be more swift and speedy for a perishing Reward, than we for an Eternal one? God forbid!
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The Sun too, may be an Example to us in this respect, Which is as a bridegroom coming out of his chamber, and rejoyceth as a strong man to run his race.
The Sun too, may be an Exampl to us in this respect, Which is as a bridegroom coming out of his chamber, and Rejoiceth as a strong man to run his raze.
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And not only is the Sun an Example to us, but also our Lord himself, who whilst he was in the World, was never idle:
And not only is the Sun an Exampl to us, but also our Lord himself, who while he was in the World, was never idle:
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He wrought the works of him that sent him, while it was day. He left the bosome of his Father,
He wrought the works of him that sent him, while it was day. He left the bosom of his Father,
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and came into the World, and became Man, and was like unto Man in all things, Sin only excepted;
and Come into the World, and became Man, and was like unto Man in all things, since only excepted;
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overcame Death and Hell, fulfill'd the Law of God, and satisfied his Justice for us, appeased his Wrath against us,
overcame Death and Hell, fulfilled the Law of God, and satisfied his justice for us, appeased his Wrath against us,
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and has purchased for his People, by his Death, Everlasting Life. Thus was all his time vigorously employ'd in performing the work he came about;
and has purchased for his People, by his Death, Everlasting Life. Thus was all his time vigorously employed in performing the work he Come about;
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well might the Church compare him (for his swiftness) to a Roe, or a young Hart.
well might the Church compare him (for his swiftness) to a Roe, or a young Hart.
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Thus have I prov'd, That Celerity and Speed in the ways of God, must of necessity be practised by those that would obtain Everlasting Life.
Thus have I proved, That Celerity and Speed in the ways of God, must of necessity be practised by those that would obtain Everlasting Life.
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And that, First, because of the shortness of our Lives, and their speedy passing away from us;
And that, First, Because of the shortness of our Lives, and their speedy passing away from us;
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so soon are our days done, that if we are not speedy, they will be gone before our work be done.
so soon Are our days done, that if we Are not speedy, they will be gone before our work be done.
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Secondly, Because of the great work we have to do in this little time, which is so great, that we have need of more, rather than spare (for Sin and Vanity) any of that we have.Secondly, Because of the great work we have to do in this little time, which is so great, that we have need of more, rather than spare (for since and Vanity) any of that we have.
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Thirdly, Because of the Examples of Swiftness and Speediness, that we have, not only of Persons that run with the greatest speediness an earthly Race,Thirdly, Because of the Examples of Swiftness and Speediness, that we have, not only of Persons that run with the greatest speediness an earthly Raze,
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for the fading Vanities of the World; and of the Sun; but also of our Lord himself, who was most speedy in working out our Redemption,
for the fading Vanities of the World; and of the Sun; but also of our Lord himself, who was most speedy in working out our Redemption,
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and ought to be imitated of all Christians.
and ought to be imitated of all Christians.
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For every Action of Christ ought to be instruction unto us, he hath left us an Example;
For every Actium of christ ought to be instruction unto us, he hath left us an Exampl;
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let us therefore tread in his steps, who is the way, the truth, and the life.
let us Therefore tread in his steps, who is the Way, the truth, and the life.
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Now this Celerity, this Speediness in the ways of God must be constantly and continually practised without giving over,
Now this Celerity, this Speediness in the ways of God must be constantly and continually practised without giving over,
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and that to the end of your lives; for beginning well in the ways of Godliness, is nothing, unless perseverance be resolv'd;
and that to the end of your lives; for beginning well in the ways of Godliness, is nothing, unless perseverance be resolved;
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for as those that run a Race, tho they run never so directly, never so swiftly, shall not obtain the prize unless they persevere to the end of it,
for as those that run a Raze, though they run never so directly, never so swiftly, shall not obtain the prize unless they persevere to the end of it,
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even so if we continue not in the ways of God to the end of our lives, we shall miss of Heaven.
even so if we continue not in the ways of God to the end of our lives, we shall miss of Heaven.
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The Soldier is not rewarded with Spoil, till he hath obtain'd the Victory, neither shall we be crown'd, till we have been more than Conquerors in Christ Jesus.
The Soldier is not rewarded with Spoil, till he hath obtained the Victory, neither shall we be crowned, till we have been more than Conquerors in christ jesus.
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Should you live in the Profession of the Gospel for many years, and at last prove Apostates, you would miss of Salvation; Should you live in the Profession of the Gospel for many Years, and At last prove Apostates, you would miss of Salvation;
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'tis none but those that endure to the end that shall be saved; and yet notwithstanding, there are many that are guilty in this respect;
it's none but those that endure to the end that shall be saved; and yet notwithstanding, there Are many that Are guilty in this respect;
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this Age abounds with short-winded Professors, that are eager for a spurt, and then give over;
this Age abounds with short-winded Professors, that Are eager for a spurt, and then give over;
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that for fear of Affliction, or Reproach, or the Impair of their Credit, or Esteem in the World;
that for Fear of Affliction, or Reproach, or the Impair of their Credit, or Esteem in the World;
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nay, some such Fools there are, (for I can call them by no fitter Name) that for a Scoff,
nay, Some such Fools there Are, (for I can call them by no fitter Name) that for a Scoff,
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or a Jeer, will turn back, will carry the Lord his Livery home again, and will wear it no longer:
or a Jeer, will turn back, will carry the Lord his Livery home again, and will wear it no longer:
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But it had been better for such, that they had never known the ways of God,
But it had been better for such, that they had never known the ways of God,
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than thus to depart from them;
than thus to depart from them;
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nay, it had been better that they had never been born, for God abhors Apostates with his Soul;
nay, it had been better that they had never been born, for God abhors Apostates with his Soul;
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therefore if you would obtain Heaven, pull not your Necks out of Christs Yoak, keep forward, give not over upon any account; Therefore if you would obtain Heaven, pull not your Necks out of Christ Yoke, keep forward, give not over upon any account;
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but the very first step you take in the ways of Godliness, resolve (by the assistance of Divine Grace) to persevere to the end of your Lives,
but the very First step you take in the ways of Godliness, resolve (by the assistance of Divine Grace) to persevere to the end of your Lives,
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for it must (you see) of necessity be done. Remember Lot 's Wife, who for looking back was turn'd into a Pillar of Salt,
for it must (you see) of necessity be done. remember Lot is Wife, who for looking back was turned into a Pillar of Salt,
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for an Example to all those that hereafter should turn their backs upon God.
for an Exampl to all those that hereafter should turn their backs upon God.
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Let the Apostle, therefore, be our Pattern in this respect, To press forward towards the mark for the prize of the high calling of God in Christ Jesus.
Let the Apostle, Therefore, be our Pattern in this respect, To press forward towards the mark for the prize of the high calling of God in christ jesus.
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Having thus prov'd the Doctrine, I proceed to the second particular, namely, to shew you how you may fit and prepare your selves to run speedily and swiftly in this Heavenly Race.
Having thus proved the Doctrine, I proceed to the second particular, namely, to show you how you may fit and prepare your selves to run speedily and swiftly in this Heavenly Raze.
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If therefore you would be fitted and prepared to run speedily and swiftly in the ways of God, observe these three things:
If Therefore you would be fitted and prepared to run speedily and swiftly in the ways of God, observe these three things:
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First, Avoid wicked Company, which has been the ruin of many a Soul. When Conscience is once thoroughly awakened,First, Avoid wicked Company, which has been the ruin of many a Soul. When Conscience is once thoroughly awakened,
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and Persons come to be convinced of the Soul-destroying Nature of their Sins, amongst other their complaints, do we not sometimes hear them utter such as these;
and Persons come to be convinced of the Soul-destroying Nature of their Sins, among other their complaints, do we not sometime hear them utter such as these;
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O that I had never known the Names, nor seen the Faces of such and such Persons!
Oh that I had never known the Names, nor seen the Faces of such and such Persons!
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These were they that enticed me to Sin, to ruin my Soul; these were they that taught me to speak the Language of Hell;
These were they that enticed me to since, to ruin my Soul; these were they that taught me to speak the Language of Hell;
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these were they that taught me to damn, and to sink my own, and others precious Souls;
these were they that taught me to damn, and to sink my own, and Others precious Souls;
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these were they (that by the help of the Devil, and my own corrupt Inclinations) made me in love with all manner of Iniquity,
these were they (that by the help of the devil, and my own corrupt Inclinations) made me in love with all manner of Iniquity,
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and to hate the thoughts of Piety, and living to my Creator and God;
and to hate the thoughts of Piety, and living to my Creator and God;
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these were they that made me out of love with the ways of Holiness, and to become an utter Enemy to those that walk in them;
these were they that made me out of love with the ways of Holiness, and to become an utter Enemy to those that walk in them;
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these were they that encouraged me in every thing that was offensive to the Almighty, in every thing that might further the ruin of my poor Soul;
these were they that encouraged me in every thing that was offensive to the Almighty, in every thing that might further the ruin of my poor Soul;
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to despise the Counsel of my Godly Parents, Relations, and Friends;
to despise the Counsel of my Godly Parents, Relations, and Friends;
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to mock at the wholsome Instructions of Gods Ministers, and to laugh and jeer at Hell and Damnation.
to mock At the wholesome Instructions of God's Ministers, and to laugh and jeer At Hell and Damnation.
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O that I should adhere to their devilish Counsel! O that I should be so easily drawn away to my own ruin!
O that I should adhere to their devilish Counsel! O that I should be so Easily drawn away to my own ruin!
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I say, are not these sometimes the complaints of many poor Souls? And who is able to express the Sorrows they undergo upon this account,
I say, Are not these sometime the complaints of many poor Souls? And who is able to express the Sorrows they undergo upon this account,
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before their Comfort comes, if not, go mourning to their Graves.
before their Comfort comes, if not, go mourning to their Graves.
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O consider when you are gaming, or swearing, or drinking to excess, or profaning the Lords day, &c. with your wicked Companions,
O Consider when you Are gaming, or swearing, or drinking to excess, or profaning the lords day, etc. with your wicked Sodales,
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how unlikely you are to make haste to Heaven, when you are going in the ready way that leads to Hell.
how unlikely you Are to make haste to Heaven, when you Are going in the ready Way that leads to Hell.
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Now this I would have all take special notice of, but especially young Persons, for they are more subject to be drawn away;
Now this I would have all take special notice of, but especially young Persons, for they Are more Subject to be drawn away;
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the green Twig is easily bent;
the green Twig is Easily bent;
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O young Persons, I beseech you (if you would run with speed in the ways of God) take heed of wicked Company;
Oh young Persons, I beseech you (if you would run with speed in the ways of God) take heed of wicked Company;
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though they entice you never so frequently, never so strongly;
though they entice you never so frequently, never so strongly;
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like those, Proverbs 1. from 11. to 15. though they pretend never such Friendship and Love;
like those, Proverbs 1. from 11. to 15. though they pretend never such Friendship and Love;
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Yet, as one says, never count them your Friends, nor such as will do you any kindness, that would lead you to Sin, the Devil, and Damnation.
Yet, as one Says, never count them your Friends, nor such as will do you any kindness, that would led you to since, the devil, and Damnation.
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Though they tell you of time enough when you are old, to seek after Heaven and Happiness,
Though they tell you of time enough when you Are old, to seek After Heaven and Happiness,
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and that 'tis Folly and Madness, to spend the prime of your time in seeking for uncertainties,
and that it's Folly and Madness, to spend the prime of your time in seeking for uncertainties,
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and bringing your selves to such a Course of Life, as deprives you of all Comfort, Delight, and Pleasure;
and bringing your selves to such a Course of Life, as deprives you of all Comfort, Delight, and Pleasure;
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though they endeavour to disswade you from going forward, by telling you of Lions in the way,
though they endeavour to dissuade you from going forward, by telling you of Lions in the Way,
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and would have you turn back again, and Sin your selves to Hell with them;
and would have you turn back again, and since your selves to Hell with them;
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and endeavour to stay you so long till you have not time enough (should you be never so speedy) to reach your Journeys end,
and endeavour to stay you so long till you have not time enough (should you be never so speedy) to reach your Journeys end,
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yet hearken to none of their Delusions, bid defiance to them all. As to their perswading you to let alone your Repentance till old Age;
yet harken to none of their Delusions, bid defiance to them all. As to their persuading you to let alone your Repentance till old Age;
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tell them, late Repentance is seldom safe.
tell them, late Repentance is seldom safe.
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Tell them there's no reason that God should accept of the lame and rotten Service of your old Age,
Tell them there's no reason that God should accept of the lame and rotten Service of your old Age,
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when you have given the prime of your strength to the Devil. Therefore take Solomon 's Counsel, My Son, if sinners entice thee, consent thou not.
when you have given the prime of your strength to the devil. Therefore take Solomon is Counsel, My Son, if Sinners entice thee, consent thou not.
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My son, walk not thou in the way with them, refrain thy feet from their path. My son, walk not thou in the Way with them, refrain thy feet from their path.
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It was not lawful for a Jew to converse with a Samaritane, neither might the Hebrew eat with the Egyptian, but it was accounted abominable;
It was not lawful for a Jew to converse with a Samaritan, neither might the Hebrew eat with the Egyptian, but it was accounted abominable;
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neither is it lawful for us that are going to Heaven to be the Familiars of those that are going to Hell.
neither is it lawful for us that Are going to Heaven to be the Familiars of those that Are going to Hell.
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We are commanded to withdraw our selves from those that walk disorderly, 2 Thessal. 3.6. I beseech you therefore a second time (particularly young ones) to abandon such,We Are commanded to withdraw our selves from those that walk disorderly, 2 Thessal. 3.6. I beseech you Therefore a second time (particularly young ones) to abandon such,
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for they will greatly impede and hinder you in your way:
for they will greatly impede and hinder you in your Way:
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O be like the Psalmist, A companion of all them that fear the Lord, and that keep his precepts; Oh be like the Psalmist, A Companion of all them that Fear the Lord, and that keep his Precepts;
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These will further you in your way, and excite you to be speedy in your Course,
These will further you in your Way, and excite you to be speedy in your Course,
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and encourage you by helping of you forward all they can, and accompany you in your way, which will be great Comfort.
and encourage you by helping of you forward all they can, and accompany you in your Way, which will be great Comfort.
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But so much as to the first particular, namely, That if we would run with speediness in the ways of God, we must avoid wicked Company, which if we do not, will be a very great,
But so much as to the First particular, namely, That if we would run with speediness in the ways of God, we must avoid wicked Company, which if we do not, will be a very great,
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yea, a continual, if not an eternal hindrance to us.
yea, a continual, if not an Eternal hindrance to us.
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Secondly, If we would be prepared to run speedily and swiftly in this heavenly Race, we must be unloaded of the things of this World.Secondly, If we would be prepared to run speedily and swiftly in this heavenly Raze, we must be unloaded of the things of this World.
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Persons that run a Terrestrial Race divest themselves of their Garments, that they may run more swiftly;
Persons that run a Terrestrial Raze divest themselves of their Garments, that they may run more swiftly;
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so if we would run swiftly in the ways of Holiness, we must be disburdened so far of the things of this World,
so if we would run swiftly in the ways of Holiness, we must be disburdened so Far of the things of this World,
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as that they may not impede our course, or make us run slowly; some are so cumber'd with the world that they can't wag a foot towards Heaven;
as that they may not impede our course, or make us run slowly; Some Are so cumbered with the world that they can't wag a foot towards Heaven;
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and others so clogg'd that if they do go at all, 'tis very heavily, hardly set one foot before another, as we say:
and Others so clogged that if they do go At all, it's very heavily, hardly Set one foot before Another, as we say:
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O how do they suffer the world to take up so much of their precious time, that they can scarce find any leisure either for Closet-devotions,
Oh how do they suffer the world to take up so much of their precious time, that they can scarce find any leisure either for Closet devotions,
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or Family-Prayers, but make their Religion give place to their worldly businesses.
or Family-prayers, but make their Religion give place to their worldly businesses.
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And when at any time they fall upon the performance of Holy Duties, how are their hearts at that very time taken up with worldly thoughts, and imaginations;
And when At any time they fallen upon the performance of Holy Duties, how Are their hearts At that very time taken up with worldly thoughts, and Imaginations;
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so that instead of conversing with God in his Holy Ordinances, and enjoying Communion with him therein, they converse with the world,
so that instead of conversing with God in his Holy Ordinances, and enjoying Communion with him therein, they converse with the world,
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and hold Communion with the Devil.
and hold Communion with the devil.
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Too many there are whose actions tell us, that they have no time to pray in their Families, no time to instruct their Children and Servants in the things of God;
Too many there Are whose actions tell us, that they have no time to pray in their Families, no time to instruct their Children and Servants in the things of God;
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no time to think of God, nor of their Duty to him; much less to perform it;
no time to think of God, nor of their Duty to him; much less to perform it;
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no time to prepare for Death and Eternity, nor to consider of the state of their poor Souls.
no time to prepare for Death and Eternity, nor to Consider of the state of their poor Souls.
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Surely such as these will not dare to make such a plea at the Bar of God,
Surely such as these will not Dare to make such a plea At the Bar of God,
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when he shall ask them, Why did you not obey my Commands, and observe to do my pleasure? Why did you not take care of your Souls,
when he shall ask them, Why did you not obey my Commands, and observe to do my pleasure? Why did you not take care of your Souls,
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and mind Eternity by preparing for it? I say surely such as these dare not reply, Lord, we had no time, which is in effect to say, Lord, we spent so much time in Trading for Earth, that we had no time to Trade for Heaven:
and mind Eternity by preparing for it? I say surely such as these Dare not reply, Lord, we had no time, which is in Effect to say, Lord, we spent so much time in Trading for Earth, that we had no time to Trade for Heaven:
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We had so much business in the Shop, that we could not frequent our Closets much:
We had so much business in the Shop, that we could not frequent our Closets much:
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In truth, Lord, we had so much love for the things of the world, that we had none for thee nor our poor souls.
In truth, Lord, we had so much love for the things of the world, that we had none for thee nor our poor Souls.
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Good God! what will be the state of such souls!
Good God! what will be the state of such Souls!
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surely, if there may be noted degrees of torments in a place of such misery as Hell is, these must have the hottest there.
surely, if there may be noted Degrees of torments in a place of such misery as Hell is, these must have the hottest there.
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Now 'tis love to the world that makes persons so eager after it;
Now it's love to the world that makes Persons so eager After it;
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if they did not love the world and the things thereof, they would not spend so much time and pains in seeking after the vanities thereof;
if they did not love the world and the things thereof, they would not spend so much time and pains in seeking After the vanities thereof;
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and 'tis this that makes you right worldlings, for 'tis not the bare having, or possessing of the things of this world that makes you such.
and it's this that makes you right worldlings, for it's not the bore having, or possessing of the things of this world that makes you such.
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Now 'tis impossible for those to run speedily and swiftly in the ways of God, that have placed their affections on the world;
Now it's impossible for those to run speedily and swiftly in the ways of God, that have placed their affections on the world;
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a worldling may make, indeed, a fair profession, and shew great forwardness, and speediness in the ways of God,
a worldling may make, indeed, a fair profession, and show great forwardness, and speediness in the ways of God,
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like the rich young man, but when it comes to this, That their worldly enjoyments must be parted with,
like the rich young man, but when it comes to this, That their worldly enjoyments must be parted with,
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if they would keep themselves in God's ways;
if they would keep themselves in God's ways;
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if they would run so as to obtain, which is speedily, why then they leave going any farther,
if they would run so as to obtain, which is speedily, why then they leave going any farther,
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and are with him, seemingly sorry, that Heaven can't be had at cheaper rates, so that their love to God and his ways is but from the teeth outward, as we say;
and Are with him, seemingly sorry, that Heaven can't be had At cheaper rates, so that their love to God and his ways is but from the teeth outward, as we say;
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'tis no more than what may serve their interest in the world;
it's no more than what may serve their Interest in the world;
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so that in reality, the world is their God, their treasure is here, and their hearts must of necessity be here too, for where the treasure is, there will the heart be also.
so that in reality, the world is their God, their treasure is Here, and their hearts must of necessity be Here too, for where the treasure is, there will the heart be also.
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O therefore, whatever we have of the things of this world, let us not set our hearts upon them, let us not incumber our selves so much with them,
Oh Therefore, whatever we have of the things of this world, let us not Set our hearts upon them, let us not encumber our selves so much with them,
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as to let them take up all, or so much of our time, as to have none (or not enough) to spare for, to seek after (so as to obtain) Heaven:
as to let them take up all, or so much of our time, as to have none (or not enough) to spare for, to seek After (so as to obtain) Heaven:
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let us no longer so love the world, nor the things of it, as to suffer it to keep us back, or to hinder us in our running this Heavenly race.
let us no longer so love the world, nor the things of it, as to suffer it to keep us back, or to hinder us in our running this Heavenly raze.
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Let us not paint it with more alluring Colours, lest we be still more in love with it,
Let us not paint it with more alluring Colours, lest we be still more in love with it,
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and more loth to leave it;
and more loath to leave it;
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for shall we more easily part with things sumptuous and splendid, than with things that are meaner and less suited to a fleshly mind and life? We are Pilgrims,
for shall we more Easily part with things sumptuous and splendid, than with things that Are meaner and less suited to a fleshly mind and life? We Are Pilgrim's,
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and shall we be so industrious to plant, and build, and sow in a strange Country,
and shall we be so Industria to plant, and built, and sow in a strange Country,
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when we confess we are distant from our home? What man would set himself to adorn his Inn, from which he may dislodg the next morning,
when we confess we Are distant from our home? What man would Set himself to adorn his Inn, from which he may dislodge the next morning,
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and it may be never see it any more? Surely the fadingness of the things of this world, might make us out of love with them:
and it may be never see it any more? Surely the fadingness of the things of this world, might make us out of love with them:
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You may be rich and honourable to day, and by the morrow, Beggars.
You may be rich and honourable to day, and by the morrow, Beggars.
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He that seriously considers of the many and great enjoyments that Job was possessed with, and how soon he was depriv'd of all,
He that seriously considers of the many and great enjoyments that Job was possessed with, and how soon he was deprived of all,
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and brought to the Dunghill, certainly can say no more of this world and things of it,
and brought to the Dunghill, Certainly can say no more of this world and things of it,
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than what the Wiseman says, Vanity of vanities, vanity of vanities, all is vanity.
than what the Wiseman Says, Vanity of vanities, vanity of vanities, all is vanity.
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Why should sick Dreams run away with our hearts? what are all those things your hearts lust after,
Why should sick Dreams run away with our hearts? what Are all those things your hearts lust After,
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but the scum, froth, dross, and refuse of the Creatition? Ah poor fools!
but the scum, froth, dross, and refuse of the Creature? Ah poor Fools!
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why are your hearts so much bewitch'd with these night-visions, whorish Idols, or cursed nothings of time? Remember how dear you pay for your beloved Idols,
why Are your hearts so much bewitched with these night-visions, whorish Idols, or cursed nothings of time? remember how dear you pay for your Beloved Idols,
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how much they are salted with the curse of God.
how much they Are salted with the curse of God.
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What fools are we to suffer our selves to be hindred in our way to Heaven, by and for such things as are of so short a duration and continuance.
What Fools Are we to suffer our selves to be hindered in our Way to Heaven, by and for such things as Are of so short a duration and Continuance.
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Were the things of this world never so excellent, delightful and profitable, yet the consideration of their speedy passing away, should be, (one would think) an argument sufficient to wean our love from them,
Were the things of this world never so excellent, delightful and profitable, yet the consideration of their speedy passing away, should be, (one would think) an argument sufficient to wean our love from them,
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and to keep us from suffering any thing of the world to stop or hinder us in running our race.
and to keep us from suffering any thing of the world to stop or hinder us in running our raze.
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'Twas a great saying of that Jansenist, I would never begin to love that, which one day I must cease to love. 3ly.
'Twas a great saying of that Jansenist, I would never begin to love that, which one day I must cease to love. 3ly.
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And lastly, As we must be unladen without, so we must also be empty within:
And lastly, As we must be unladen without, so we must also be empty within:
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Now that which clogs us within, and hinders us from running speedily in the ways of God, is sin;
Now that which clogs us within, and hinders us from running speedily in the ways of God, is since;
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this is a dead weight to the soul, and 'tis impossible for you to take one right step towards Heaven, (much less to run with speed) whilst you remain in a state of sin.
this is a dead weight to the soul, and it's impossible for you to take one right step towards Heaven, (much less to run with speed) while you remain in a state of since.
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For while you are in such a state, you are in a dead state, you taste not the goodness of God, nor hear his loudest Calls;
For while you Are in such a state, you Are in a dead state, you taste not the Goodness of God, nor hear his Loudest Calls;
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you tremble not at his most dreadful threats, neither are you drawn with his love, nor start at his approaching wrath.
you tremble not At his most dreadful Treats, neither Are you drawn with his love, nor start At his approaching wrath.
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Your ignorance has deprived your souls of all knowledg of your own miseries; you are in a state of death and insensibility;
Your ignorance has deprived your Souls of all knowledge of your own misery's; you Are in a state of death and insensibility;
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and your case is the more sad, because you are like to fall under the power of eternal death;
and your case is the more sad, Because you Are like to fallen under the power of Eternal death;
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and though your temporal life is prolonged for a season, yet we may say of you as of Malefactors under the sentence of the Law for their crimes, They are dead men,
and though your temporal life is prolonged for a season, yet we may say of you as of Malefactors under the sentence of the Law for their crimes, They Are dead men,
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though there be a Reprieve, or a delay of execution for a little space.
though there be a Reprieve, or a Delay of execution for a little Molle.
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You may as well expect a dead Corpse to go or run, as expect such as are in a state of sin, to do so in this Heavenly race.
You may as well expect a dead Corpse to go or run, as expect such as Are in a state of since, to do so in this Heavenly raze.
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Or a person loaded with a burden, that he is scarce able to stand under, to be as speedy in going,
Or a person loaded with a burden, that he is scarce able to stand under, to be as speedy in going,
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as one that hath no burden at all.
as one that hath no burden At all.
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And although persons in a state of unregeneracy and sin, are not sensible what a burden sin is;
And although Persons in a state of unregeneracy and since, Are not sensible what a burden since is;
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that it will sink 'em to Hell if it be not remov'd;
that it will sink they to Hell if it be not removed;
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yet when once Conscience is awakned, they will then say of their sins as David did of his, as an heavy burden they are too heavy for me;
yet when once Conscience is awakened, they will then say of their Sins as David did of his, as an heavy burden they Are too heavy for me;
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too heavy for me to bear long; too heavy for me to bear long;
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so heavy, that if Infinite mercy doth not ease nor release me, I must fall under it.
so heavy, that if Infinite mercy does not ease nor release me, I must fallen under it.
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If the yoke of Christ be easie, and his burden light, than of necessity on the contrary, must the yoke of the Devil, which is sin, be uneasie, heavy, and intollerable to be born;
If the yoke of christ be easy, and his burden Light, than of necessity on the contrary, must the yoke of the devil, which is since, be uneasy, heavy, and intolerable to be born;
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and yet how many are there, that by the course of their lives seem to be of the opinion, that 'tis possible for them (notwithstanding the burden of their sins) to be speedy enough in the ways of God, to obtain Heaven;
and yet how many Are there, that by the course of their lives seem to be of the opinion, that it's possible for them (notwithstanding the burden of their Sins) to be speedy enough in the ways of God, to obtain Heaven;
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that their external profession (without any such thing as repentance and a holy life) will save them;
that their external profession (without any such thing as Repentance and a holy life) will save them;
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but O how greatly will they be mistaken!
but Oh how greatly will they be mistaken!
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no doubt but there are many in Hell, that have heard and pray'd as much, or more than ever you have done.
no doubt but there Are many in Hell, that have herd and prayed as much, or more than ever you have done.
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Thus you see how great a burden sin is, and how vast a hinderance 'tis to you in your way;
Thus you see how great a burden since is, and how vast a hindrance it's to you in your Way;
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nay, such a weight and burden is sin, that it will hinder you from ever obtaining Heaven,
nay, such a weight and burden is since, that it will hinder you from ever obtaining Heaven,
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if it be not remov'd before death. O therefore endeavour to get rid of this burden;
if it be not removed before death. O Therefore endeavour to get rid of this burden;
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loath, detest, and abhor sin, because God doth loath, detest, and abhor you for sin; because it seeks the utter ruin of your precious souls;
loath, detest, and abhor since, Because God does loath, detest, and abhor you for since; Because it seeks the utter ruin of your precious Souls;
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beg of God to make you sensible that sin is a burden, and then when you feel the weight of it, you will not be unwilling to part with it;
beg of God to make you sensible that since is a burden, and then when you feel the weight of it, you will not be unwilling to part with it;
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beseech him to quicken you who are dead in trespasses and sins;
beseech him to quicken you who Are dead in Trespasses and Sins;
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plead with him earnestly to make you sincerely willing to part with your whole burden, with all your sins; plead with him earnestly to make you sincerely willing to part with your Whole burden, with all your Sins;
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for every sin must be left, or you had as good keep them all.
for every since must be left, or you had as good keep them all.
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Can you let all your sins go but this one? even this must go too,
Can you let all your Sins go but this one? even this must go too,
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or your life must go for it:
or your life must go for it:
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O set your selves against every sin, great and small, open and secret, carnal and spiritual;
Oh Set your selves against every since, great and small, open and secret, carnal and spiritual;
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set your selves against them heartily; be willing to prosper and overcome; and set upon them speedily;
Set your selves against them heartily; be willing to prosper and overcome; and Set upon them speedily;
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let not iniquity live a day longer, nor sleep a night more in quiet with you.
let not iniquity live a day longer, nor sleep a night more in quiet with you.
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O let not that which is so much your hinderance, be retain'd by you; let God see your weariness of sin, by your earnestness to be rid of it;
O let not that which is so much your hindrance, be retained by you; let God see your weariness of since, by your earnestness to be rid of it;
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and the great sense you have of the impossibility of getting to Heaven with it;
and the great sense you have of the impossibility of getting to Heaven with it;
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that so by patient continuing in your Duty, you may at last have a gracious release.
that so by patient Continuing in your Duty, you may At last have a gracious release.
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I should now speak of the Reward imply'd in my Text;
I should now speak of the Reward implied in my Text;
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but before I do this, give me leave to speak of one thing that is worthy of your strictest Observation;
but before I do this, give me leave to speak of one thing that is worthy of your Strictest Observation;
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the Apostle does not say, in my Text, seem so to run as to obtain; or make an outward shew of running;
the Apostle does not say, in my Text, seem so to run as to obtain; or make an outward show of running;
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but so run that ye may obtain; now, in thus expressing of himself, he excludes all Hypocrisy, and counterfeit Godliness;
but so run that you may obtain; now, in thus expressing of himself, he excludes all Hypocrisy, and counterfeit Godliness;
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and there is great reason for his doing thus. For in the visible Church, 'tis certain, that there are many that outwardly profess Christ,
and there is great reason for his doing thus. For in the visible Church, it's certain, that there Are many that outwardly profess christ,
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but inwardly and with their heart deny him; that are Christians by Name, but not such indeed.
but inwardly and with their heart deny him; that Are Christians by Name, but not such indeed.
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Many Hypocrites there are, like painted Sepulchers, fair without, but within nothing but rottenness.
Many Hypocrites there Are, like painted Sepulchers, fair without, but within nothing but rottenness.
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Here then let me put you upon Examination, whether or no you are not of this number? Hypocrisy is spun of a very fine Thread, and is not easily discernable without very diligent Examination;
Here then let me put you upon Examination, whither or no you Are not of this number? Hypocrisy is spun of a very fine Thread, and is not Easily discernible without very diligent Examination;
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and things are not to be measured by the outward shew, or by the Lump and Bulk,
and things Are not to be measured by the outward show, or by the Lump and Bulk,
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but by an exacter Rule, whether they be true or no:
but by an exacter Rule, whither they be true or no:
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dost thou bewail thy Sins with Tears? Dost thou avoid gross Sins with care? Dost thou oppose against common Corruptions with zeal? Why all this thou mayest do, and yet be a Hypocrite.
dost thou bewail thy Sins with Tears? Dost thou avoid gross Sins with care? Dost thou oppose against Common Corruptions with zeal? Why all this thou Mayest do, and yet be a Hypocrite.
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Nay, you may, as the same Author says, be touched with a deep feeling of your Sins, Nay, you may, as the same Author Says, be touched with a deep feeling of your Sins,
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and with heavy Hearts and many Tears confess and bewail them, and not only promise, but also purpose amendment;
and with heavy Hearts and many Tears confess and bewail them, and not only promise, but also purpose amendment;
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you may be superficially affected with, and find some overly comfort and refreshing from the Contemplation of those gracious promises of Mercy,
you may be superficially affected with, and find Some overly Comfort and refreshing from the Contemplation of those gracious promises of Mercy,
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and Reconciliation, and Salvation, which are contained in the glorious Gospel of our Lord Jesus Christ;
and Reconciliation, and Salvation, which Are contained in the glorious Gospel of our Lord jesus christ;
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and have some degrees of perswasion that these promises are true, and some flashes of Confidence withal of your own personal Interest therein;
and have Some Degrees of persuasion that these promises Are true, and Some flashes of Confidence withal of your own personal Interest therein;
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all this and much more may you do, and yet be rotten (as he says) at Heart;
all this and much more may you do, and yet be rotten (as he Says) At Heart;
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wholly carnal and unrenewed, quite empty of sound Faith, and Repentance, and Obedience, and every good Grace;
wholly carnal and unrenewed, quite empty of found Faith, and Repentance, and obedience, and every good Grace;
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full of damnable Pride and Hypocrisy, as you may see Examples in Saul 's care for the destroying of Witches;
full of damnable Pride and Hypocrisy, as you may see Examples in Saul is care for the destroying of Witches;
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in Jehu 's zeal in killing; Baal 's Worshippers; in Herod 's hearing of John Baptist gladly, and doing many things too;
in Jehu is zeal in killing; Baal is Worshippers; in Herod is hearing of John Baptist gladly, and doing many things too;
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in Ahab 's Repentance and Humiliation.
in Ahab is Repentance and Humiliation.
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O therefore look to your hearts, be willing to know what they are, and don't play the Hypocrite with your Souls!
O Therefore look to your hearts, be willing to know what they Are, and don't play the Hypocrite with your Souls!
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Consider, there's no Sin more odious in the sight of God than this. You shall never enter Heaven notwithstanding all your Prayers and Tears, if you are Hypocrites.
Consider, there's no since more odious in the sighed of God than this. You shall never enter Heaven notwithstanding all your Prayers and Tears, if you Are Hypocrites.
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When you shall plead for Mercy at the Day of Judgment, Christ will tell you, he knows you not.
When you shall plead for Mercy At the Day of Judgement, christ will tell you, he knows you not.
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May I a little also gloss upon your Misery when you come to Hell, which will be most intollerable;
May I a little also gloss upon your Misery when you come to Hell, which will be most intolerable;
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you will share in the greatest of them.
you will share in the greatest of them.
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The loose and prophane Wretches that lived like Devils Incarnate in the World, that spent very little or no time in Prayer,
The lose and profane Wretches that lived like Devils Incarnate in the World, that spent very little or no time in Prayer,
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or Hearing, or any other Duties, and that took you always for Saints, because of your seeming strictness in the ways of God,
or Hearing, or any other Duties, and that took you always for Saints, Because of your seeming strictness in the ways of God,
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when they shall see you in the same dreadful Condition with themselves, 'twill make them (if 'twere possible) laugh in Hell, to see that this is the end of your Profession, of your strictness in the ways of God, of your praying, and hearing, and the like;
when they shall see you in the same dreadful Condition with themselves, it'll make them (if 'twere possible) laugh in Hell, to see that this is the end of your Profession, of your strictness in the ways of God, of your praying, and hearing, and the like;
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this will greatly aggravate your Torment.
this will greatly aggravate your Torment.
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O therefore, for Christs sake, and the sake of your own precious Souls, beware of Hypocrisy.
O Therefore, for Christ sake, and the sake of your own precious Souls, beware of Hypocrisy.
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I would (had I time) have given you some particular Marks of Hypocrisy; at present then make but this out clearly, That Hypocrisy is not predominant in you,
I would (had I time) have given you Some particular Marks of Hypocrisy; At present then make but this out clearly, That Hypocrisy is not predominant in you,
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but that in simplicity and sincerity of heart (and not with fleshly Wisdom) you have your Conversations in the World;
but that in simplicity and sincerity of heart (and not with fleshly Wisdom) you have your Conversations in the World;
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you may then be sure you are not in the number of those Hypocrites that shall be banished for ever from the Presence of the Lord, and turned into Hell.
you may then be sure you Are not in the number of those Hypocrites that shall be banished for ever from the Presence of the Lord, and turned into Hell.
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I now return to my third and last Doctrinal head, namely, to speak of the Reward implied in my Text, which shall be certainly given to those that run lawfully, that run thus speedily and swiftly, constantly and sincerely in this Heavenly Race;
I now return to my third and last Doctrinal head, namely, to speak of the Reward implied in my Text, which shall be Certainly given to those that run lawfully, that run thus speedily and swiftly, constantly and sincerely in this Heavenly Raze;
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and this Reward is no other, nor can be no better than Heaven it self; 'Tis your Fathers good pleasure to give you the kingdom.
and this Reward is no other, nor can be no better than Heaven it self; It's your Father's good pleasure to give you the Kingdom.
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Now, to speak fully of this glorious place, and the Felicities that God hath prepared there for his People, is impossible;
Now, to speak Fully of this glorious place, and the Felicities that God hath prepared there for his People, is impossible;
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we are not able fully to conceive of them; therefore whatever I may now speak concerning the Glories, the Felicities of Heaven;
we Are not able Fully to conceive of them; Therefore whatever I may now speak Concerning the Glories, the Felicities of Heaven;
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if you ever come there, you will say, behold the thousand part was not told me;
if you ever come there, you will say, behold the thousand part was not told me;
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but according to what discoveries the Holy Ghost hath made of it in Scripture, we may speak of it,
but according to what discoveries the Holy Ghost hath made of it in Scripture, we may speak of it,
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and we may see the Glories of it set forth to us, by the diversity and greatness of the Names thereof,
and we may see the Glories of it Set forth to us, by the diversity and greatness of the Names thereof,
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and the Society we shall there enjoy. I shall speak to two or three of the Names thereof briefly.
and the Society we shall there enjoy. I shall speak to two or three of the Names thereof briefly.
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1. 'Tis called the Kingdom of God and Christ, because Christ having overcome Death, Hell,
1. It's called the Kingdom of God and christ, Because christ having overcome Death, Hell,
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and Damnation, together with all the Enemies that did oppose and hinder us in our way to Heaven, doth rule there,
and Damnation, together with all the Enemies that did oppose and hinder us in our Way to Heaven, does Rule there,
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and govern his Church Triumphant with Heavenly Peace, and Everlasting Tranquility.
and govern his Church Triumphant with Heavenly Peace, and Everlasting Tranquillity.
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If we could imagine, as indeed we cannot, because experience so mightily contradicts it, that any Prince should live in all those delights and pleasures the most spendid Court affords, without any tediousness, or satiety ten thousand years; If we could imagine, as indeed we cannot, Because experience so mightily contradicts it, that any Prince should live in all those delights and pleasures the most spended Court affords, without any tediousness, or satiety ten thousand Years;
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what a dark Representation were this of this Kingdom, tho he could do, and enjoy all he would.
what a dark Representation were this of this Kingdom, though he could do, and enjoy all he would.
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2. 'Tis call'd by the Name of Paradice, in respect of the abundant plenty of the greatest of Pleasures which the Saints can either wish for, or desire.
2. It's called by the Name of Paradise, in respect of the abundant plenty of the greatest of Pleasures which the Saints can either wish for, or desire.
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3. 'Tis call'd Eternal Life, because there shall be no more Death, nor Lamentation, nor Sorrow:
3. It's called Eternal Life, Because there shall be no more Death, nor Lamentation, nor Sorrow:
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We shall quit a vale of Tears, for Rivers of Eternal Pleasures; an Element of Joys succeeds our bitter Cup;
We shall quit a vale of Tears, for rivers of Eternal Pleasures; an Element of Joys succeeds our bitter Cup;
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our Rights can never be invaded there, nothing can stain the Comforts of that World; no Blots nor Wounds are there contracted or endured;
our Rights can never be invaded there, nothing can stain the Comforts of that World; no Blots nor Wounds Are there contracted or endured;
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no Troubles in that Israel; there are no pauses of Astonishment through surprisals of Afflictions; Death smites no Corners there; Providence makes no Storms;
not Troubles in that Israel; there Are no pauses of Astonishment through surprisals of Afflictions; Death smites no Corners there; Providence makes no Storms;
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there lies that Ark wherein no vile or wicked Cham shall dwell;
there lies that Ark wherein no vile or wicked Cham shall dwell;
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the Glory of that place it knows no Eclipse, nor Cloud, no dim Discoveries, or flat Notes shall be the Exercise or Entertainment of that State.
the Glory of that place it knows no Eclipse, nor Cloud, no dim Discoveries, or flat Notes shall be the Exercise or Entertainment of that State.
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I might give you more Illustrations upon the great and glorious Names of this Kingdom,
I might give you more Illustrations upon the great and glorious Names of this Kingdom,
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but this may serve as a tast of the Glories, the Joys of that blessed place, by which you may discern the excellency théreof.
but this may serve as a taste of the Glories, the Joys of that blessed place, by which you may discern the excellency théreof.
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But now as to the Society that there we shall enjoy.
But now as to the Society that there we shall enjoy.
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There we shall have the Company of God and Christ, Saints and Angels, and all our Godly Friends and Relations,
There we shall have the Company of God and christ, Saints and Angels, and all our Godly Friends and Relations,
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and joyn with them in singing Hallelujahs to the Lord God Almighty, and to the Lamb his Son, that sits upon the Throne for evermore.
and join with them in singing Hallelujahs to the Lord God Almighty, and to the Lamb his Son, that sits upon the Throne for evermore.
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O how vastly different is that Assembly from such a one as this! Oh how vastly different is that Assembly from such a one as this!
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Here we are with our unbelief, with our Fears, with our strong Corruptions, and with our many Sins;
Here we Are with our unbelief, with our Fears, with our strong Corruptions, and with our many Sins;
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whereas they are all perfect and compleat in Holiness.
whereas they Are all perfect and complete in Holiness.
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We shall then be no more disturbed with the Abuses of the Wicked, we shall be no more griev'd with their Oaths and Curses,
We shall then be no more disturbed with the Abuses of the Wicked, we shall be no more grieved with their Oaths and Curses,
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nor troubled with their Company, but be in the happy Society of those that will delight us,
nor troubled with their Company, but be in the happy Society of those that will delight us,
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and such as to Eternity we shall enjoy;
and such as to Eternity we shall enjoy;
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and not only shall our Souls enjoy these Felicities, but at the Resurrection our Bodies shall be joyn'd to them, and both shall be happy:
and not only shall our Souls enjoy these Felicities, but At the Resurrection our Bodies shall be joined to them, and both shall be happy:
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Our Bodies shall not be what now they are, foul, unactive Lumps of Clay, they are now pierced with Cold,
Our Bodies shall not be what now they Are, foul, unactive Lumps of Clay, they Are now pierced with Cold,
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and worn with Labours, appaled with Griefs and Dangers, and grip'd with Pains, and macerated with keen and envious Passions,
and worn with Labours, appalled with Griefs and Dangers, and griped with Pains, and macerated with keen and envious Passion,
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and after all, mouldred to Dust by Death and Rottenness; but there neither Deformity, Pains, nor Death, shall be their fear nor exercise.
and After all, mouldered to Dust by Death and Rottenness; but there neither Deformity, Pains, nor Death, shall be their Fear nor exercise.
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Thus have I briefly shew'd you what this Reward is, that that those shall obtain that run,
Thus have I briefly showed you what this Reward is, that that those shall obtain that run,
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as I have shown you, in this Heavenly Race, and the Happinesses, the Felicities, the Glories that there they shall injoy.
as I have shown you, in this Heavenly Raze, and the Happinesses, the Felicities, the Glories that there they shall enjoy.
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And after all, I must conclude somewhat like the Apostle, That eye hath not seen, nor ear heard, neither hath it entred into the heart of man fully to conceive of the things that God hath prepared in heaven for them that love him.
And After all, I must conclude somewhat like the Apostle, That eye hath not seen, nor ear herd, neither hath it entered into the heart of man Fully to conceive of the things that God hath prepared in heaven for them that love him.
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Having now done what I promised, as to the Doctrinal part, I proceed to the Application.
Having now done what I promised, as to the Doctrinal part, I proceed to the Application.
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Is it so then, that the greatest Speediness and Celerity in the Ways of God, must be constantly practised by those that would obtain everlasting Life? Then,
Is it so then, that the greatest Speediness and Celerity in the Ways of God, must be constantly practised by those that would obtain everlasting Life? Then,
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First, From hence we may draw a Use of Reproof for those Persons that are creeping (as it were) to Heaven, instead of running swiftly;First, From hence we may draw a Use of Reproof for those Persons that Are creeping (as it were) to Heaven, instead of running swiftly;
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that go as if they did not care whether they came there or no, or as if they had an Eternity of Time allow'd them for their Journey.
that go as if they did not care whither they Come there or not, or as if they had an Eternity of Time allowed them for their Journey.
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What do you mean, Sirs? Your Sun is setting, the Night draws on, the Shadows of the Evening have overtaken you, stir up your selves, O slothful Souls, you are upon the very Borders of Eternity;
What do you mean, Sirs? Your Sun is setting, the Night draws on, the Shadows of the Evening have overtaken you, stir up your selves, Oh slothful Souls, you Are upon the very Borders of Eternity;
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your Lives are but as a Vapour, and what will become of your Souls, if your day is gone before your work be done? Are you not ashamed to see so many overtake you? Are you not asham'd to make no further progress, that have so many helps provided for you,
your Lives Are but as a Vapour, and what will become of your Souls, if your day is gone before your work be done? are you not ashamed to see so many overtake you? are you not ashamed to make no further progress, that have so many helps provided for you,
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and tender'd to you? Are you not asham'd that God should see you loytering by the way? Are you not asham'd that every trivial matter should stop you? O for shame cast away all your hindrances, get rid of your Obstructions, and run; you'll be be-lated, O Souls!
and tendered to you? are you not ashamed that God should see you loitering by the Way? are you not ashamed that every trivial matter should stop you? O for shame cast away all your hindrances, get rid of your Obstructions, and run; You'll be belated, Oh Souls!
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Don't you see what haste Sinners make to Hell? Shall they strive and run for Damnation, more than you for Salvation? O take this timely Reproof, you lazy, slothful ones.
Don't you see what haste Sinners make to Hell? Shall they strive and run for Damnation, more than you for Salvation? O take this timely Reproof, you lazy, slothful ones.
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What will become of you, if you shall idle till Christ calls you to an account? How will that word sound in your ears, Thou wicked and slothful servant.
What will become of you, if you shall idle till christ calls you to an account? How will that word found in your ears, Thou wicked and slothful servant.
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The true cause of thy neglect, is thy slothfulness, and not thy Inability; and when that follows, Verse 30. Cast ye the unprofitable servant into utter darkness;
The true cause of thy neglect, is thy slothfulness, and not thy Inability; and when that follows, Verse 30. Cast you the unprofitable servant into utter darkness;
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throw him into Hell, let him see my Face no more.
throw him into Hell, let him see my Face no more.
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Then will you wish (tho too late) that you had been speedy in your Course, that you had improv'd your Time and Talents,
Then will you wish (though too late) that you had been speedy in your Course, that you had improved your Time and Talents,
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but then no more Time, nor Talents will be granted; then you are undone to Eternity.
but then no more Time, nor Talents will be granted; then you Are undone to Eternity.
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Are you Young? Therefore do you loyter? Do you not see Young die as well as Old? Have you not a proof of this now before your Eyes? Are you in Health and Strength? Therefore do you loyter? Don't you see as strong as the strongest of you,
are you Young? Therefore do you loiter? Do you not see Young die as well as Old? Have you not a proof of this now before your Eyes? are you in Health and Strength? Therefore do you loiter? Don't you see as strong as the Strongest of you,
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and as healthy as the most healthful, suddenly snatched away.
and as healthy as the most healthful, suddenly snatched away.
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O therefore loyter no longer, begin now to be speedy, lest an hereafter be never granted.
O Therefore loiter no longer, begin now to be speedy, lest an hereafter be never granted.
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Behold! now is the accepted time! behold, now is the day of salvation. This Life is the time wherin your Calling and Election must be made sure. Behold! now is the accepted time! behold, now is the day of salvation. This Life is the time wherein your Calling and Election must be made sure.
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This Life is the time wherein you must work out your Salvation with fear and trembling.
This Life is the time wherein you must work out your Salvation with Fear and trembling.
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This Life is the time wherein you must be admitted into the Kingdom of Grace, if ever you expect to be admitted into the Kingdom of Glory.
This Life is the time wherein you must be admitted into the Kingdom of Grace, if ever you expect to be admitted into the Kingdom of Glory.
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This Life is the time wherein you must run with speed and patience, the Race that is set before you,
This Life is the time wherein you must run with speed and patience, the Raze that is Set before you,
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if ever you expect to receive that great and glorious Reward that is prepared for such as are speedy, constant, and sincere in their Course:
if ever you expect to receive that great and glorious Reward that is prepared for such as Are speedy, constant, and sincere in their Course:
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O, therefore mend your pace, lest you should be be-lated to Heaven.
Oh, Therefore mend your pace, lest you should be belated to Heaven.
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Let a second Use, be a Use of Advice, and that to two sorts of Persons.
Let a second Use, be a Use of advice, and that to two sorts of Persons.
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First, To those that having begun and continued for a time, are now drawing back. I advise you that have begun to run in this Heavenly Race, to hold on, and that to the end;First, To those that having begun and continued for a time, Are now drawing back. I Advice you that have begun to run in this Heavenly Raze, to hold on, and that to the end;
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'twill be your own another day; will not these Promises allure you; He that endureth to the end, shall be saved.
it'll be your own Another day; will not these Promises allure you; He that Endureth to the end, shall be saved.
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Can you desire a better Reward for your Pains than Salvation? 'Tis no wonder if at any time we see a poor Sinner draw back from serving the Devil;
Can you desire a better Reward for your Pains than Salvation? It's no wonder if At any time we see a poor Sinner draw back from serving the devil;
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for he may well grow weary of his work, because of his wages; he'll be dreadfully Rewarded.
for he may well grow weary of his work, Because of his wages; he'll be dreadfully Rewarded.
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But indeed it may be admired at, to see any turn their backs upon God,
But indeed it may be admired At, to see any turn their backs upon God,
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and grow weary of his Service, who will be so well rewarded, greatly above what they do deserve.
and grow weary of his Service, who will be so well rewarded, greatly above what they do deserve.
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To see Persons turn their backs upon Salvation, we may admire at their Folly and Madness;
To see Persons turn their backs upon Salvation, we may admire At their Folly and Madness;
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what think you of that other Promise? Be thou faithful unto death, and I will give you a crown of life, or an unfaidable Crown of Glory, as the Apostle Peter, NONLATINALPHABET.
what think you of that other Promise? Be thou faithful unto death, and I will give you a crown of life, or an unfaidable Crown of Glory, as the Apostle Peter,.
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Sirs, you that are weary of Gods ways, that grow tired of that which will (if you continue therein) end in your eternal Happiness;Sirs, you that Are weary of God's ways, that grow tired of that which will (if you continue therein) end in your Eternal Happiness;
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produce such a Promise as this from the World, Sin or Satan, if you can; no, they have no such Reward;
produce such a Promise as this from the World, since or Satan, if you can; no, they have no such Reward;
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pray then be perswaded to hold on, to persevere. Sirs, you can't imagine the misery you'll bring upon your selves, by drawing back;
pray then be persuaded to hold on, to persevere. Sirs, you can't imagine the misery You'll bring upon your selves, by drawing back;
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you'll incur God's hatred, and you had better have the hatred of the whole World. Read and consider;
You'll incur God's hatred, and you had better have the hatred of the Whole World. Read and Consider;
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resolve therefore whatever comes on't, to hold out to the end, that so you may be happy. But,
resolve Therefore whatever comes oned, to hold out to the end, that so you may be happy. But,
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Secondly, Let it be a Use of Advice to the Hypocrites; you have heard how far a Hypocrite may go, and yet be rotten at heart;Secondly, Let it be a Use of advice to the Hypocrites; you have herd how Far a Hypocrite may go, and yet be rotten At heart;
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and you have heard something of the heinousness of Sin; and the punishment that will follow.
and you have herd something of the heinousness of since; and the punishment that will follow.
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I do now advise you, if you tender your Souls good, to go no further in such a state and condition,
I do now Advice you, if you tender your Souls good, to go no further in such a state and condition,
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for you'll be damn'd for your pains: O whatever you do, be upright; let God have your hearts in all your Actions;
for You'll be damned for your pains: Oh whatever you do, be upright; let God have your hearts in all your Actions;
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make us no longer believe that you are what you are not, for 'tis you that will be the losers at last.
make us no longer believe that you Are what you Are not, for it's you that will be the losers At last.
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Read that Scripture often, and I leave you at this time, Matth. 5.20. Christ tells you plainly, That except your righteousness exceed the righteousness of the Scribes and Pharises, ye shall in no wise enter into the kingdom of heaven.
Read that Scripture often, and I leave you At this time, Matthew 5.20. christ tells you plainly, That except your righteousness exceed the righteousness of the Scribes and Pharisees, you shall in no wise enter into the Kingdom of heaven.
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Now what was their Righteousness? Why truly, 'twas an outside Righteousness;
Now what was their Righteousness? Why truly, 'twas an outside Righteousness;
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they were very Hypocrites, as Christ often calls them, Matth. 23.13, 14, 15. and in many more places.
they were very Hypocrites, as christ often calls them, Matthew 23.13, 14, 15. and in many more places.
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And surely, if any thing moves to Sincerity, it will be the thoughts of the Punishment of Hypocrisy. But then
And surely, if any thing moves to Sincerity, it will be the thoughts of the Punishment of Hypocrisy. But then
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Thirdly, Let us take up an Use of Lamentation, and that upon the account of those poor Souls, that instead of running in the ways of God that lead to Heaven, they are running headlong to Hell: Poor Souls!Thirdly, Let us take up an Use of Lamentation, and that upon the account of those poor Souls, that instead of running in the ways of God that led to Heaven, they Are running headlong to Hell: Poor Souls!
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don't you tremble to think of your end; methinks my heart bleeds for you! O join with me, Christians, in my sorrow for these poor Souls!
don't you tremble to think of your end; methinks my heart bleeds for you! O join with me, Christians, in my sorrow for these poor Souls!
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Lord, what a Grief must it needs be to any compassionate heart, to think of their sad Condition!
Lord, what a Grief must it needs be to any compassionate heart, to think of their sad Condition!
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O that poor creatures should with such delight work out their own ruin!
O that poor creatures should with such delight work out their own ruin!
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O that they will be their own butchers, not of their bodies, but (which is worse) of their precious Souls!
O that they will be their own butchers, not of their bodies, but (which is Worse) of their precious Souls!
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Who can forbear to weep, to see sinners go cheerfully to Hell!
Who can forbear to weep, to see Sinners go cheerfully to Hell!
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O that Christ and his Grace should be slighted by them that have so much need of both!
O that christ and his Grace should be slighted by them that have so much need of both!
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O that overtures of Reconciliation should be refused by such as are just dropping into Hell, into the midst of Everlasting Burnings! Lord pity them! Lord open their eyes!
O that overtures of Reconciliation should be refused by such as Are just dropping into Hell, into the midst of Everlasting Burnings! Lord pity them! Lord open their eyes!
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O that they might see their danger, before they feel it;
O that they might see their danger, before they feel it;
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that so they might timely turn back, and escape it, that we may have cause to rejoice in thy Mercy towards them!
that so they might timely turn back, and escape it, that we may have cause to rejoice in thy Mercy towards them!
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One Use more, and that shall be of Comfort to the godly, to those that run speedily, constantly,
One Use more, and that shall be of Comfort to the godly, to those that run speedily, constantly,
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and sincerely in the ways of God.
and sincerely in the ways of God.
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Lift up your heads with comfort, for you are happy souls, you are in the way of your duty, and you shall be rewarded;
Lift up your Heads with Comfort, for you Are happy Souls, you Are in the Way of your duty, and you shall be rewarded;
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tho your Race be toilsome to the flesh, let the Reward that will follow upon your continuing stedfast to the end, be your Cordial and Comfort. Consider;
though your Raze be toilsome to the Flesh, let the Reward that will follow upon your Continuing steadfast to the end, be your Cordial and Comfort. Consider;
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'Tis but a little while, and all your labour will be over, and you shall have an Eternal Rest. Do you object by way of Complaint, I suffer so much by reason of many and great Afflictions and Troubles,
It's but a little while, and all your labour will be over, and you shall have an Eternal Rest. Do you Object by Way of Complaint, I suffer so much by reason of many and great Afflictions and Troubles,
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and by reason of God's taking away my Comforts, my Children, my Relations and Friends, that I find my self greatly hindred in my way to Heaven;
and by reason of God's taking away my Comforts, my Children, my Relations and Friends, that I find my self greatly hindered in my Way to Heaven;
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and I fear that I shall not hold out long; I doubt I shall not persevere to the end.
and I Fear that I shall not hold out long; I doubt I shall not persevere to the end.
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I shall endeavour to answer you fully, and so close:
I shall endeavour to answer you Fully, and so close:
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You must then believe this as a great truth, That Afflictions must of necessity come upon those that run in this Heavenly Race;
You must then believe this as a great truth, That Afflictions must of necessity come upon those that run in this Heavenly Raze;
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nay, 'tis impossible to be freed from them; all that will live godly in Christ Jesus must suffer Persecution;
nay, it's impossible to be freed from them; all that will live godly in christ jesus must suffer Persecution;
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for whom God loves, he chastens; and scourges every son whom he receives. We are Bastards, and not Sons, if we are free from Affliction.
for whom God loves, he chastens; and scourges every son whom he receives. We Are Bastards, and not Sons, if we Are free from Affliction.
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Those Beasts that are appointed for the Slaughter, are let run in Fat Pastures;
Those Beasts that Are appointed for the Slaughter, Are let run in Fat Pastures;
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but those that are not appointed for such an end, are daily wrought, and subject to the yoke:
but those that Are not appointed for such an end, Are daily wrought, and Subject to the yoke:
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The Stones that were for Solomon 's Building, were squared and hewn before they were laid therein;
The Stones that were for Solomon is Building, were squared and hewn before they were laid therein;
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and so must every Christian be squared and hewn too, by Affliction, that is to be a lively Stone in this Spiritual Building, of which Christ Jesus is the Head Corner-Stone.
and so must every Christian be squared and hewn too, by Affliction, that is to be a lively Stone in this Spiritual Building, of which christ jesus is the Head Corner-Stone.
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The Lord spareth some for a time, that he may punish them for ever; and he chastens some for a time, that he may spare them for ever:
The Lord spares Some for a time, that he may Punish them for ever; and he chastens Some for a time, that he may spare them for ever:
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Dives, that was spared on earth, was tormented in Hell; and Lazarus that was afflicted on earth, was received into Heaven.Dives, that was spared on earth, was tormented in Hell; and Lazarus that was afflicted on earth, was received into Heaven.
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He that would reign with Christ in the Kingdom of Glory, must suffer for him in the vale of Tears. He that would Reign with christ in the Kingdom of Glory, must suffer for him in the vale of Tears.
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He that would obtain Christ, must follow him; and he that does follow him, must do it with his Cross.
He that would obtain christ, must follow him; and he that does follow him, must do it with his Cross.
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Christ suffered before he entred into Glory; and so must Christians before they can be glorified.
christ suffered before he entered into Glory; and so must Christians before they can be glorified.
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Surely the Servant must not be above his Master. If we suffer, we shall reign:
Surely the Servant must not be above his Master. If we suffer, we shall Reign:
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We must not expect to drink of those Rivers of Pleasures, that run through the Celestial Paradice,
We must not expect to drink of those rivers of Pleasures, that run through the Celestial Paradise,
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unless we are willing to drink of the bitter Cup of Affliction: Many are the Troubles of the Righteous;
unless we Are willing to drink of the bitter Cup of Affliction: Many Are the Troubles of the Righteous;
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one affliction seldom comes alone, for God is not like the wasp, that having stung once, can sting no more, but there is a plurality of Crosses with God, he can sting agen and agen.
one affliction seldom comes alone, for God is not like the wasp, that having stung once, can sting no more, but there is a plurality of Crosses with God, he can sting again and again.
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As one sorrowful messenger came to Job after another, even so one affliction visiteth the Christian after another.
As one sorrowful Messenger Come to Job After Another, even so one affliction Visiteth the Christian After Another.
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Those therefore that run in the race of Godliness, must not think this strange, neither must they think to be free from affliction.
Those Therefore that run in the raze of Godliness, must not think this strange, neither must they think to be free from affliction.
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Thus you see that of necessity afflictions must come upon the people of God, upon those that run in this Heavenly race.
Thus you see that of necessity afflictions must come upon the people of God, upon those that run in this Heavenly raze.
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You say further, that God takes away your Comforts, your Children, your Relations, your Friends, and this makes you fear you shall not hold on, but rather draw back.
You say further, that God Takes away your Comforts, your Children, your Relations, your Friends, and this makes you Fear you shall not hold on, but rather draw back.
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In answer to this, consider, Hath God dealt worse with you than with others of his Children that have been as precious in his sight as you,
In answer to this, Consider, Hath God dealt Worse with you than with Others of his Children that have been as precious in his sighed as you,
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and have done as much for his Glory.
and have done as much for his Glory.
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Pray compare your case with Job 's, read that Chapter seriously at your leisure, you'l there find that God depriv'd him of all his outward Comforts, and of his Children too;
Pray compare your case with Job is, read that Chapter seriously At your leisure, You'll there find that God deprived him of all his outward Comforts, and of his Children too;
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and (blessed be God) he hath not dealt so severely with you, you have yet a great many blessings and comforts, that God is yet pleased to continue to you, and particularly as to Children.
and (blessed be God) he hath not dealt so severely with you, you have yet a great many blessings and comforts, that God is yet pleased to continue to you, and particularly as to Children.
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God has not taken your All, and can't you spare God one Lamb or two out of your Flock without repining.
God has not taken your All, and can't you spare God one Lamb or two out of your Flock without repining.
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Observe what Job says, when depriv'd of all his outward Comforts, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord:
Observe what Job Says, when deprived of all his outward Comforts, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord:
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He acknowledges him to be both good and just in all his ways, and blesseth him for all, whether giving or taking.
He acknowledges him to be both good and just in all his ways, and Blesses him for all, whither giving or taking.
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O do you learn Job 's spirit.
O do you Learn Job is Spirit.
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But by this time you may readily ask, what reasons can be given for God's thus suffering his Children to be afflicted? I answer, there are many reasons that may be given for this;
But by this time you may readily ask, what Reasons can be given for God's thus suffering his Children to be afflicted? I answer, there Are many Reasons that may be given for this;
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I shall give you a few of them.
I shall give you a few of them.
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1. God suffers his Children to be afflicted, that he might wean them from the love of this world;
1. God suffers his Children to be afflicted, that he might wean them from the love of this world;
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which we are naturally prone to dote upon, but especially in a prosperous state;
which we Are naturally prove to dote upon, but especially in a prosperous state;
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then we are apt and ready to be forgetful of God, and of our selves too,
then we Are apt and ready to be forgetful of God, and of our selves too,
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then the weeds are ready to overgrow the corn, and the flesh ready to domineer over the spirit;
then the weeds Are ready to overgrow the corn, and the Flesh ready to domineer over the Spirit;
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but by affliction we are brought to hate that which before we loved, and to embrace that which before we loathed.
but by affliction we Are brought to hate that which before we loved, and to embrace that which before we loathed.
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In time of prosperity we are apt to pride our selves in our worldly enjoyments, in our Goods and Possessions,
In time of Prosperity we Are apt to pride our selves in our worldly enjoyments, in our Goods and Possessions,
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and to have high and lofty thoughts of our selves, as Nebuchadnezzar, Dan. 4.30.
and to have high and lofty thoughts of our selves, as Nebuchadnezzar, Dan. 4.30.
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Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power, Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power,
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and for the honour of my Majesty? But when the Lord takes him to task, making of him to live with the beasts of the field,and for the honour of my Majesty? But when the Lord Takes him to task, making of him to live with the beasts of the field,
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and to eat grass like oxen, then he was brought to acknowledg one above him, to acknowledg that he was able to abase all those that walk in pride.
and to eat grass like oxen, then he was brought to acknowledge one above him, to acknowledge that he was able to abase all those that walk in pride.
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By dealing thus with us, he brings us experimentally to know, that the world and the things thereof are vanity,
By dealing thus with us, he brings us experimentally to know, that the world and the things thereof Are vanity,
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and that they are at his disposal to give and take away at his pleasure.
and that they Are At his disposal to give and take away At his pleasure.
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Thus therefore does God suffer his Children to be afflicted, that he might withdraw their affections from the fading vanities of the world.
Thus Therefore does God suffer his Children to be afflicted, that he might withdraw their affections from the fading vanities of the world.
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2ly, To draw us to amendment of life;2ly, To draw us to amendment of life;
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Before I was afflicted (says the Psalmist) I went astray, but now have I kept thy Word. Before I was afflicted (Says the Psalmist) I went astray, but now have I kept thy Word.
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Affliction was the cause of his reformation;
Affliction was the cause of his Reformation;
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when we sin, and go on therein, then God out of love strikes us with the rod of affliction, to cause us to remember our sins, and to repent of them.
when we sin, and go on therein, then God out of love strikes us with the rod of affliction, to cause us to Remember our Sins, and to Repent of them.
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The affliction of the Body many times proves wholesome Physick for the soul; though it wounds the outward man, it many times renews the inward man.
The affliction of the Body many times Proves wholesome Physic for the soul; though it wounds the outward man, it many times renews the inward man.
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God can't endure to see the blemish of sin upon the faces of his Children, but he presently washeth it off with the water of affliction.
God can't endure to see the blemish of since upon the faces of his Children, but he presently washes it off with the water of affliction.
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3ly, God suffereth his Children to be afflicted, that they might the more earnestly call upon him,3ly, God suffers his Children to be afflicted, that they might the more earnestly call upon him,
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and the more speedily seek unto him. 'Tis hard to keep silence when in grievous pain.
and the more speedily seek unto him. It's hard to keep silence when in grievous pain.
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Affliction makes us run to God for help and releasement; thus did Jonah when in the Whale.
Affliction makes us run to God for help and releasement; thus did Jonah when in the Whale.
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Our requests are then commonly more earnest and fervent; how earnest are they in their distress!
Our requests Are then commonly more earnest and fervent; how earnest Are they in their distress!
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We beseech thee, Lord, we beseech thee. Thus therefore does God many times oppress us, that we might cry unto him; We beseech thee, Lord, we beseech thee. Thus Therefore does God many times oppress us, that we might cry unto him;
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crying unto him, he might hear us; and hearing us, might deliver us; and delivering us, he might be glorified of us.
crying unto him, he might hear us; and hearing us, might deliver us; and delivering us, he might be glorified of us.
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4. For the exercise of their Graces, as Faith, Hope, Love, Obedience, Patience, and Humility.
4. For the exercise of their Graces, as Faith, Hope, Love, obedience, Patience, and Humility.
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1. Faith is exercised in Affliction, by considering the causes of God's Permission, and believing most assuredly his Promises concerning our Deliverance:
1. Faith is exercised in Affliction, by considering the Causes of God's Permission, and believing most assuredly his Promises Concerning our Deliverance:
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We look by an Eye of Faith beyond all outward Helps and Means, to that unseen Hand of Power that is able and willing to deliver us;
We look by an Eye of Faith beyond all outward Helps and Means, to that unseen Hand of Power that is able and willing to deliver us;
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and we believe and know it shall be so, because of his Word. 2. Hope; By assuring our selves of the Rewards promised to those that suffer patiently;
and we believe and know it shall be so, Because of his Word. 2. Hope; By assuring our selves of the Rewards promised to those that suffer patiently;
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hope keeps our hearts from breaking, and it being a well-grounded hope, 'tis (when exercised) in the greatest afflictions comfortable.
hope keeps our hearts from breaking, and it being a well-grounded hope, it's (when exercised) in the greatest afflictions comfortable.
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3. Love is exercised in affliction, by considering the love of Christ in suffering for us,
3. Love is exercised in affliction, by considering the love of christ in suffering for us,
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and thereby we are engaged to suffer for him again. 4. Obedience; by conforming our wills to the will of God.
and thereby we Are engaged to suffer for him again. 4. obedience; by conforming our wills to the will of God.
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Must I suffer? well, says the soul, I am contented, seeing it is my Father's pleasure;
Must I suffer? well, Says the soul, I am contented, seeing it is my Father's pleasure;
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I freely submit, because my Lord has taught me so to do;
I freely submit, Because my Lord has taught me so to do;
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and in obedience to God's will, the soul will submissively say, Not my will, but thine be done;
and in Obedience to God's will, the soul will submissively say, Not my will, but thine be done;
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tho it be never so contrary to nature, tho never so hard to bear.
though it be never so contrary to nature, though never so hard to bear.
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In the greatest afflictions the Child of God will submissively say, Lord, this is nothing to what thou didst undergo for me.
In the greatest afflictions the Child of God will submissively say, Lord, this is nothing to what thou didst undergo for me.
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5. Patience is exercised in affliction, by suffering quietly, willingly, and cheerfully. Thus was the Lord pleased to exercise Job 's Patience;
5. Patience is exercised in affliction, by suffering quietly, willingly, and cheerfully. Thus was the Lord pleased to exercise Job is Patience;
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and although God had permitted Satan to tempt him, his enemies to undo him, his Children by sudden death to be taken from him, his body to be afflicted with boils and sores, having no part free from pain and grief;
and although God had permitted Satan to tempt him, his enemies to undo him, his Children by sudden death to be taken from him, his body to be afflicted with boils and sores, having no part free from pain and grief;
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his Wife to be an occasion of offence unto him, which in these distresses should have been a comfort;
his Wife to be an occasion of offence unto him, which in these Distresses should have been a Comfort;
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yet notwithstanding all this, Job sin'd not against his Maker.
yet notwithstanding all this, Job sinned not against his Maker.
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Thus was the Patience of the Apostles, and Martyrs, tried and exercised, namely, by and in Affliction, who were so far from being impatient,
Thus was the Patience of the Apostles, and Martyrs, tried and exercised, namely, by and in Affliction, who were so Far from being impatient,
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and from murmuring, that they quietly and chearfully laid down their Lives for the Gospel.
and from murmuring, that they quietly and cheerfully laid down their Lives for the Gospel.
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6. Humility, by abasing our selves in the sight of God, acknowledging that these Sufferings, these Afflictions, are nothing in comparison of Hell, which for our Sins we have deserved;
6. Humility, by abasing our selves in the sighed of God, acknowledging that these Sufferings, these Afflictions, Are nothing in comparison of Hell, which for our Sins we have deserved;
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tho our Affliction may be many times more than we are able to bear, yet it is not so much as we do deserve.
though our Affliction may be many times more than we Are able to bear, yet it is not so much as we do deserve.
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Lastly, The Lord suffereth his People to be afflicted, that the greatness of his Power, and the infiniteness of his Mercy might be shown in the delivery of us.Lastly, The Lord suffers his People to be afflicted, that the greatness of his Power, and the infiniteness of his Mercy might be shown in the delivery of us.
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You read, that when the Disciples ask'd our Saviour the reason why the Man was born blind:
You read, that when the Disciples asked our Saviour the reason why the Man was born blind:
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He tells them, Not for his own sins, nor for the sins of his parents,
He tells them, Not for his own Sins, nor for the Sins of his Parents,
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but that the works of God should be made manifest in him, John 9.2, 3. from which we may truly gather thus much, That the Man was born blind, that Christ might have occasion to shew the greatness of his Power in restoring his sight.but that the works of God should be made manifest in him, John 9.2, 3. from which we may truly gather thus much, That the Man was born blind, that christ might have occasion to show the greatness of his Power in restoring his sighed.
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So 'tis said of Lazarus, that he died to this end, that God might be glorified in raising him from the dead.
So it's said of Lazarus, that he died to this end, that God might be glorified in raising him from the dead.
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Thus have I shewn you for what reasons God suffereth his People to be afflicted. Now from all that hath been said, we may see, that Afflictions are rather helps,
Thus have I shown you for what Reasons God suffers his People to be afflicted. Now from all that hath been said, we may see, that Afflictions Are rather helps,
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than hindrances to us in this Heavenly Race;
than hindrances to us in this Heavenly Raze;
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therefore be not discouraged because of Afflictions, for the Lord in his due time will deliver you out of them all;
Therefore be not discouraged Because of Afflictions, for the Lord in his due time will deliver you out of them all;
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rather pray that God would sanctify your Afflictions, than remove them;
rather pray that God would sanctify your Afflictions, than remove them;
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and endeavour to arm your selves with the whole armour of God, that so you may not by reason of Satan's Temptations,
and endeavour to arm your selves with the Whole armour of God, that so you may not by reason of Satan's Temptations,
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and the prevalency of your own Corruptions, fall under them.
and the prevalency of your own Corruptions, fallen under them.
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And seeing Afflictions are so convenient for us, let us learn to bless God for them;
And seeing Afflictions Are so convenient for us, let us Learn to bless God for them;
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for had it not been for these, we might have been yet (for ought we know) in love with the World and Sin, which at last would have brought us to Hell.
for had it not been for these, we might have been yet (for ought we know) in love with the World and since, which At last would have brought us to Hell.
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Thus (by Divine Assistance) have I spoken what I design'd on this Subject. O that God would now be pleased to make it effectual for you Souls good,
Thus (by Divine Assistance) have I spoken what I designed on this Subject. O that God would now be pleased to make it effectual for you Souls good,
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for the stirring of you up to be more speedy, constant, and sincere in running your Race.
for the stirring of you up to be more speedy, constant, and sincere in running your Raze.
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O that at the Day of Judgment, I might meet you all that are here this day, at the Right Hand of Jesus Christ, which will be an assurance to us of our entring into Glory;
O that At the Day of Judgement, I might meet you all that Are Here this day, At the Right Hand of jesus christ, which will be an assurance to us of our entering into Glory;
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for 'tis to these he will say, Come ye blessed of my Father, inherit the kingdom prepared for you, from the foundation of the world.
for it's to these he will say, Come you blessed of my Father, inherit the Kingdom prepared for you, from the Foundation of the world.
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Now, the little time that remains, let us resolve to improve, by being more speedy, constant,
Now, the little time that remains, let us resolve to improve, by being more speedy, constant,
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and sincere in running our Race.
and sincere in running our Raze.
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O let us be stedfast, unmovable, always abounding in the work of the Lord, forasmuch as we know that our labour shall not be in vain in the Lord. FINIS.
O let us be steadfast, unmovable, always abounding in the work of the Lord, forasmuch as we know that our labour shall not be in vain in the Lord. FINIS.
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