i. e. a kind of Parabolical History, or Historical Parable. It may be partly a Narrative of matter of Fact, and partly illustrated with circumstantial additions, which are not to be look'd upon as real things,
i. e. a kind of Parabolical History, or Historical Parable. It may be partly a Narrative of matter of Fact, and partly illustrated with circumstantial additions, which Are not to be looked upon as real things,
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as we shall see in the progress (if the Lord will.) The ground-work of all resembles that of Nathan 's Parable to David, 2 Sam. 12.1. There were two Men in one City, the one Rich and the other Poor.
as we shall see in the progress (if the Lord will.) The groundwork of all resembles that of Nathan is Parable to David, 2 Sam. 12.1. There were two Men in one city, the one Rich and the other Poor.
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So here, the persons whom this Discourse hath a relation, were, a Rich and a Poor Man, remarkably distinguisht one from the other, by their Condition, not only in this World, but in the next.
So Here, the Persons whom this Discourse hath a Relation, were, a Rich and a Poor Man, remarkably distinguished one from the other, by their Condition, not only in this World, but in the next.
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When they led Our Lord about as a Mock-Prince, they clothed him with Purple, Mark 15.17. and fine Linen and Purple, are mentioned as the Robes of Babylon the great, Rev. 18.16. 2. His Diet, [ and fared sumptuously every day.
When they led Our Lord about as a Mock-Prince, they clothed him with Purple, Mark 15.17. and fine Linen and Purple, Are mentioned as the Robes of Babylon the great, Rev. 18.16. 2. His Diet, [ and fared sumptuously every day.
] the Words signifie, that he made merry, and that he lived splendidly. 1. He made merry; so the same Word is render'd in a like Case, Luke 12.19. Take thine ease, eat, drink and be merry.
] the Words signify, that he made merry, and that he lived splendidly. 1. He made merry; so the same Word is rendered in a like Case, Lycia 12.19. Take thine ease, eat, drink and be merry.
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like those Drunkards in the Prophet, who said, To Morrow shall be as this Day, Isa. 56.12. Observ. Pride and Luxury are such abuses of Worldly Riches, as Worldly Men are very incident to.
like those Drunkards in the Prophet, who said, To Morrow shall be as this Day, Isaiah 56.12. Observation Pride and Luxury Are such Abuses of Worldly Riches, as Worldly Men Are very incident to.
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Our Lord speaks of those that are in Kings Courts, and such like places, as being gorgeously apparelled, and living delicately, without passing any censure, Luke 7.25.
Our Lord speaks of those that Are in Kings Courts, and such like places, as being gorgeously appareled, and living delicately, without passing any censure, Lycia 7.25.
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i. e. gorgeously and delicately, in comparison with those of a meaner rank. But the sin lay here, that he made his Back and his Belly his God, and that he prodigally, sacrific'd to both,
i. e. gorgeously and delicately, in comparison with those of a meaner rank. But the sin lay Here, that he made his Back and his Belly his God, and that he prodigally, sacrificed to both,
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as the Jews are said to dote upon the images of the Chaldeans, men pourtrayed with Vermilion, exceeding in Dyed Attire upon their Heads, Ezek. 23 14, 15, 16. There are Three ways especially, whereby this sinful affectation is discover'd. (1.) By the extravagant costliness of Apparel;
as the jews Are said to dote upon the Images of the Chaldeans, men portrayed with Vermilion, exceeding in Died Attire upon their Heads, Ezekiel 23 14, 15, 16. There Are Three ways especially, whereby this sinful affectation is discovered. (1.) By the extravagant costliness of Apparel;
when persons care not how much is swallowed up (perhaps) in a particular Garment, or when the substance of an ample Revenue is put on at once. To go to the utmost of what a man may conveniently allow,
when Persons care not how much is swallowed up (perhaps) in a particular Garment, or when the substance of an ample Revenue is put on At once. To go to the utmost of what a man may conveniently allow,
and be content with somewhat less. (2.) It appears often by the vanity and gawdiness. A grave and decent habit, as well as behaviour, is the duty and practice of all that are not puffed up by a fleshly mind.
and be content with somewhat less. (2.) It appears often by the vanity and gawdiness. A grave and decent habit, as well as behaviour, is the duty and practice of all that Are not puffed up by a fleshly mind.
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The Apostle, who would have men to lift up holy hands, requires in like manner (NONLATINALPHABET) that women should adorn themselves in modest Apparel, with shamefac'tness and sobriety, 1 Tim. 2.8, 9 This is as necessary an act of obedience, as Prayer is an act of worship. Sisera's Mother was exceeding eager, that her Son should return with a Prey of divers colours; for it is thrice repeated, Judg. 5.30.
The Apostle, who would have men to lift up holy hands, requires in like manner () that women should adorn themselves in modest Apparel, with shamefacedness and sobriety, 1 Tim. 2.8, 9 This is as necessary an act of Obedience, as Prayer is an act of worship. Sisera's Mother was exceeding eager, that her Son should return with a Prey of diverse colours; for it is thrice repeated, Judges 5.30.
which indeed was more becoming an Heathen General, than a serious Christian. One would think, that such gay Feathers should be little coveted, by them that would not be counted by God (like his heritage of old, Jerem. 12.9.) as a speckled Bird. (3.) By the variety and abundance. Five changes of Raiment were thought a very liberal Portion for Benjamin, a peculiar Favourite,
which indeed was more becoming an Heathen General, than a serious Christian. One would think, that such gay Feathers should be little coveted, by them that would not be counted by God (like his heritage of old, Jeremiah 12.9.) as a speckled Bird. (3.) By the variety and abundance. Five changes of Raiment were Thought a very liberal Portion for Benjamin, a peculiar Favourite,
when Joseph made himself known to his brethren, and the rest had not so much, Gen. 45.22. Chests of rich Apparel were the Merchandize of Tyre, Ezek. 27.24.
when Joseph made himself known to his brothers, and the rest had not so much, Gen. 45.22. Chests of rich Apparel were the Merchandise of Tyre, Ezekiel 27.24.
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But when vast Wardrches are the possession of single person, that they may daily come forth in a new Dress, it betrays an Haughtiness not to be excus'd.
But when vast Wardrches Are the possession of single person, that they may daily come forth in a new Dress, it betrays an Haughtiness not to be excused.
when God made coats of skins for our first parents to clothe them with, Gen. 3.21. the World was in a less depraved condition than now, in the judgment of Christ himself, Solomon in all his glory, was not arayed like the Lillies of the field, Matth. 6.29.
when God made coats of skins for our First Parents to cloth them with, Gen. 3.21. the World was in a less depraved condition than now, in the judgement of christ himself, Solomon in all his glory, was not arrayed like the Lilies of the field, Matthew 6.29.
Nature bestows richer Garments upon many things, than Art can upon us, Besides, unless the Soul be as well furnisht and adorn'd within, these things are but like noble Trappings on the Asses Back, which serve to render the silly Beast ridiculous. And yet notwithstanding the absurdity, it is too common for men to magnifie themselves,
Nature bestows Richer Garments upon many things, than Art can upon us, Beside, unless the Soul be as well furnished and adorned within, these things Are but like noble Trappings on the Asses Back, which serve to render the silly Beast ridiculous. And yet notwithstanding the absurdity, it is too Common for men to magnify themselves,
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which blinds them from considering, how precious and amiable any Member of Christ, tho in Rags must needs be to its glorious Head; how nakedness it self does not separate from his love, Rom. 8.35. God does not behold such afar off, but their foolish and ignorant despisers;
which blinds them from considering, how precious and amiable any Member of christ, though in Rags must needs be to its glorious Head; how nakedness it self does not separate from his love, Rom. 8.35. God does not behold such afar off, but their foolish and ignorant despisers;
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But how uneasie would it have been to many, unless it had undergone above twice that number of alterations in such a compass, that even the making of it so often new, might have been enough to wear it out; (3.) When too great a part of our time and care is taken up about such trifling matters, The Proud are much more accurate is their Dress, than in their Devotion; very exact as to their Habit, very loose in the business of Religion. That which requires most thoughts and pains, is put off with fewest; and that which deserves the fewest, hath the most. This fault is never committed, where Pride is not in power;
But how uneasy would it have been to many, unless it had undergone above twice that number of alterations in such a compass, that even the making of it so often new, might have been enough to wear it out; (3.) When too great a part of our time and care is taken up about such trifling matters, The Proud Are much more accurate is their Dress, than in their Devotion; very exact as to their Habit, very lose in the business of Religion. That which requires most thoughts and pains, is put off with fewest; and that which deserves the fewest, hath the most. This fault is never committed, where Pride is not in power;
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2. Wherein this Luxury consists. 1. Tho it do not consist in the keeping of a full Table, yet it does in the loading of it with constant superfluities. The Plundering of Three Elements at once, Earth, Air and Water, is all little enough to supply an Epicure 's ordinary Meal;
2. Wherein this Luxury consists. 1. Tho it do not consist in the keeping of a full Table, yet it does in the loading of it with constant superfluities. The Plundering of Three Elements At once, Earth, Air and Water, is all little enough to supply an Epicure is ordinary Meal;
for daily bread. Now it seems very questionable, whether we may allow our selves to make a Trade of consuming, and devouring, what we are not allow'd to pray for;
for daily bred. Now it seems very questionable, whither we may allow our selves to make a Trade of consuming, and devouring, what we Are not allowed to pray for;
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if we should ask amiss, in craving so much from God, is it not amiss to commit such havock among the good things of God, without asking? The Scripture speaks indeed of necessary food, Job 23.12.
if we should ask amiss, in craving so much from God, is it not amiss to commit such havoc among the good things of God, without asking? The Scripture speaks indeed of necessary food, Job 23.12.
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Nay, it goes further, to food convenient, Prov. 30.8. but to transgress all the bounds and measures both of necessity and convenience, by a setled custom of profuseness, is what God condemns.
Nay, it Goes further, to food convenient, Curae 30.8. but to transgress all the bounds and measures both of necessity and convenience, by a settled custom of profuseness, is what God condemns.
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as the lusting Israelites heretofore complain'd, that there was nothing but Manna before their Eyes, Numb. 11.6. Men labour to provoke and enflame a desire, which they ought rather to curb, and study the whetting of their stomachs, when the Holy Ghost calls them to put a knife to their throats, Prov. 23.2. I readily grant, that Nature may sometimes need to be assisted in this case, when persons are under bodily infirmities; as languishing Isaac spake for savoury meat, Gen. 27.4. but commonly, they that are strong and vigorous, require a Bridle, rather than a Spur; and except they count rioting a pleasure, they will not invent means to excite them to it.
as the lusting Israelites heretofore complained, that there was nothing but Manna before their Eyes, Numb. 11.6. Men labour to provoke and inflame a desire, which they ought rather to curb, and study the whetting of their stomachs, when the Holy Ghost calls them to put a knife to their throats, Curae 23.2. I readily grant, that Nature may sometime need to be assisted in this case, when Persons Are under bodily infirmities; as languishing Isaac spoke for savoury meat, Gen. 27.4. but commonly, they that Are strong and vigorous, require a Bridle, rather than a Spur; and except they count rioting a pleasure, they will not invent means to excite them to it.
3. In feeding without fear, Jude 12. as if the Mouth were to take in all that it can, or that we were not under the limitation and confinement of any Law,
3. In feeding without Fear, U^de 12. as if the Mouth were to take in all that it can, or that we were not under the limitation and confinement of any Law,
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before that Grave will say, it hath enough. Thus the Liberty which God hath given us in the enjoyment of his creatures, is turn'd into licentiousness; Men are not only free, but wanton, and nourish their hearts, as in a day of slaughter, James 5.5.
before that Grave will say, it hath enough. Thus the Liberty which God hath given us in the enjoyment of his creatures, is turned into licentiousness; Men Are not only free, but wanton, and nourish their hearts, as in a day of slaughter, James 5.5.
Besides, the rude and barbarous practice of constraining their Guests, which obtains among some Lordly Brutes; the unreasonable importunity, which is lookt upon as a piece of friendship and courteous entertainment, (but indeed is not so) leads many into excess, that would otherwise forbear it.
Beside, the rude and barbarous practice of constraining their Guests, which obtains among Some Lordly Brutus's; the unreasonable importunity, which is looked upon as a piece of friendship and courteous entertainment, (but indeed is not so) leads many into excess, that would otherwise forbear it.
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And it may be, some of the best and most inviting Provisions kept till last, that when Men have sufficiently eaten, they may have a bait before them, not easie to be resisted!
And it may be, Some of the best and most inviting Provisions kept till last, that when Men have sufficiently eaten, they may have a bait before them, not easy to be resisted!
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This is the Plague of Luxury, which the Master of the Pest-house does not strive to cure, but makes it his business to propagate among his beastly companions.
This is the Plague of Luxury, which the Master of the Pesthouse does not strive to cure, but makes it his business to propagate among his beastly Sodales.
but this is an abusing of them to his open dishonour and a laying of them out to serve and gratifie the Devil. It is an employing of the Creatures of God against him,
but this is an abusing of them to his open dishonour and a laying of them out to serve and gratify the devil. It is an employing of the Creatures of God against him,
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and a polluting of his Name with those very blessings which are as so many arguments and means to shew forth his praise. A plentiful Estate is an extraordinary Talent, which ought to be Traded with for the advancement of Christ's Interest in the World;
and a polluting of his Name with those very blessings which Are as so many Arguments and means to show forth his praise. A plentiful Estate is an extraordinary Talon, which ought to be Traded with for the advancement of Christ's Interest in the World;
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so she stretcheth out her hand to the poor, Prov. 31.20, 21. and indeed the grace of liberal distribution to the necessities of others, is a greater and more blessed gift than any we can bestow, 2 Cor. 9.14, 15,
so she Stretcheth out her hand to the poor, Curae 31.20, 21. and indeed the grace of liberal distribution to the necessities of Others, is a greater and more blessed gift than any we can bestow, 2 Cor. 9.14, 15,
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Sodom's Pride and fulness of Bread was joined with this, that she strengthned not the hand of the poor and needy, Ezek. 16 43. while their own Eyes stand out with fatness, they make no care to refresh the bowels of the miserable.
Sodom's Pride and fullness of Bred was joined with this, that she strengthened not the hand of the poor and needy, Ezekiel 16 43. while their own Eyes stand out with fatness, they make no care to refresh the bowels of the miserable.
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The heart is overcharged with it, Luke 21.34. the mind is stupified and besotted, and disabled for the due exercise of its reasonable faculties; the Man is unfitted to perform the proper acts and operations of humane life; as Nabal became like a stone, even when the Wine was gone out of him, 1 Sam. 25.37. Men that will not be estranged from their lusts, quench the light of their understandings;
The heart is overcharged with it, Lycia 21.34. the mind is Stupified and besotted, and disabled for the due exercise of its reasonable faculties; the Man is unfitted to perform the proper acts and operations of humane life; as Nabal became like a stone, even when the Wine was gone out of him, 1 Sam. 25.37. Men that will not be estranged from their Lustiest, quench the Light of their understandings;
1. Natural Propension to flesh-pleasing. Carnal minds are delighted with carnal objects. Men that are under the influence of sence, as their governing Principle,
1. Natural Propension to Flesh pleasing. Carnal minds Are delighted with carnal objects. Men that Are under the influence of sense, as their governing Principle,
and that walk by no other Rule, are easily carried away to acts of sensuality. Unmortified flesh is a most unruly evil, and (like Adonijah ) it usurps the Kingdom, till Grace comes and dispossesses it;
and that walk by no other Rule, Are Easily carried away to acts of sensuality. Unmortified Flesh is a most unruly evil, and (like Adonijah) it usurps the Kingdom, till Grace comes and dispossesses it;
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Therefore 'tis observable, that the stubborn and rebellious Son, who would not obey his parents voice, is described as a Glutton and a Drunkard, Deut. 21.20. Reigning Carnality stifles the impression of all spiritual things.
Therefore it's observable, that the stubborn and rebellious Son, who would not obey his Parents voice, is described as a Glutton and a Drunkard, Deuteronomy 21.20. Reigning Carnality stifles the impression of all spiritual things.
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2. The concurrence of suitable temptations. As they that will be rich, fall into temptation and a snare, 1 Tim. 6.9. so they that are rich, have their temptations and snares also.
2. The concurrence of suitable temptations. As they that will be rich, fallen into temptation and a snare, 1 Tim. 6.9. so they that Are rich, have their temptations and snares also.
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Such as are superiour to others in Wealth and worldly Greatness, are tempted to lift up themselves above them, to answer roughly, when the poor useth intreaties, Prov. 18.23.
Such as Are superior to Others in Wealth and worldly Greatness, Are tempted to lift up themselves above them, to answer roughly, when the poor uses entreaties, Curae 18.23.
Threescore and Ten Kings gathered their Meat under his Table, by his own confession, Judg. 1.7. This makes the caution so needful, that the Rich Man should not glory in his riches, Jer. 9.23. Having the command of more than Heart could wish, they think they may dispose and use it as they please;
Threescore and Ten Kings gathered their Meat under his Table, by his own Confessi, Judges 1.7. This makes the caution so needful, that the Rich Man should not glory in his riches, Jer. 9.23. Having the command of more than Heart could wish, they think they may dispose and use it as they please;
they presume that they may do what they will with their own, and because they are not accountable to Men beneath them, they forget that they have received this trust from God above them.
they presume that they may do what they will with their own, and Because they Are not accountable to Men beneath them, they forget that they have received this trust from God above them.
If rich Men did but employ themselves, so as they might and should, in things truly worthy and becoming, the Devil and inbred Corruption would have much fewer advantages against them.
If rich Men did but employ themselves, so as they might and should, in things truly worthy and becoming, the devil and inbred Corruption would have much fewer advantages against them.
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If they gave themselves to Reading, Meditation, Prayer, &c. which they have great opportunities for, they would be less busied in the baser Drudgery of taking thought what they shall eat,
If they gave themselves to Reading, Meditation, Prayer, etc. which they have great opportunities for, they would be less busied in the baser Drudgery of taking Thought what they shall eat,
but he that escapeth these, may nevertheless perish in his iniquity; I mean, in other iniquities which his condition of Life does peculiarly expose to.
but he that escapeth these, may nevertheless perish in his iniquity; I mean, in other iniquities which his condition of Life does peculiarly expose to.
The way to Heaven is but one; the road to Hell is brancht out into a multitude of paths, and he that treads in any of them, will infallibly go down thither.
The Way to Heaven is but one; the road to Hell is branched out into a multitude of paths, and he that treads in any of them, will infallibly go down thither.
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The foolish Prodigal, who throws away his Treasure, hath little ground to bless himself, that he is not as other Men, who hoard it up. 2. The abundance of this World, does rather increase than lessen the difficulties of Salvation, Matth. 19.23.
The foolish Prodigal, who throws away his Treasure, hath little ground to bless himself, that he is not as other Men, who hoard it up. 2. The abundance of this World, does rather increase than lessen the difficulties of Salvation, Matthew 19.23.
Rich Men have those sins to be saved from, which their poorer Neighbours are not so liable to be infected with. Their Tables are more dangerous snares; and their Morsels, tho sweeter now, will be most probably,
Rich Men have those Sins to be saved from, which their Poorer Neighbours Are not so liable to be infected with. Their Tables Are more dangerous snares; and their Morsels, though Sweeten now, will be most probably,
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seek more to be arayed in that fine Linen, whereby the Holy Ghost sets forth the righteousness of Saints, Revel. 19.8. Consider the calamitous state of the Church of God at this day, with which the unseemly coverings of this day do not agree.
seek more to be arrayed in that fine Linen, whereby the Holy Ghost sets forth the righteousness of Saints, Revel. 19.8. Consider the calamitous state of the Church of God At this day, with which the unseemly coverings of this day do not agree.
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Hearken a little to the complainings in our Streets, and do not contradict your own. Reflect upon the changes which have been made by Providence heretofore, Lament. 4, 5. Look forward upon the Judgments that threaten us, particularly that of National Poverty; which, where it comes, it terrible as an armed man. Or,
Harken a little to the complainings in our Streets, and do not contradict your own. Reflect upon the changes which have been made by Providence heretofore, Lament. 4, 5. Look forward upon the Judgments that threaten us, particularly that of National Poverty; which, where it comes, it terrible as an armed man. Or,
for death to come with a message from God, and hurry your naked Soul before his Bar. Remember, that this body, which is now so delicately fed, is to be a feast for Worms, and that rottenness and corruption will soon deface it.
for death to come with a message from God, and hurry your naked Soul before his Bar. remember, that this body, which is now so delicately fed, is to be a feast for Worms, and that rottenness and corruption will soon deface it.
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Yea, in Old Age, the sound of the grinding is low, Eccl. 12.4. and the tastes and relishes of food are lost, 2 Sam. 19.35. or sickness and weakness, before that comes, will make you abhor and loath the very dainties, which you are now so eager after, Job 33.20. Ps. 107.18. 2. Let none of us be very desirous of entring into the Rich Man's temptations, by coveting his Lot. The circumstances of such persons (take them all together) are not really so much to be envied, as is commonly imagined.
Yea, in Old Age, the found of the grinding is low, Ecclesiastes 12.4. and the tastes and Relishes of food Are lost, 2 Sam. 19.35. or sickness and weakness, before that comes, will make you abhor and loath the very dainties, which you Are now so eager After, Job 33.20. Ps. 107.18. 2. Let none of us be very desirous of entering into the Rich Man's temptations, by coveting his Lot. The Circumstances of such Persons (take them all together) Are not really so much to be envied, as is commonly imagined.
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Having food and raiment (tho of a meaner kind) let us be content and chearful, 1 Tim. 6.8. There are some favours which God forbears the dispersing of for our greater benefit, and the prevention of our ruine. As Exod. 33.3. I will not go up in the midst of thee, lest I consume thee in the way.
Having food and raiment (though of a meaner kind) let us be content and cheerful, 1 Tim. 6.8. There Are Some favours which God forbears the dispersing of for our greater benefit, and the prevention of our ruin. As Exod 33.3. I will not go up in the midst of thee, lest I consume thee in the Way.
THE Character of the Rich Man being dispatcht in the opening of the preceeding Verse, I come now to the Account which is given of the Poor Man in these words, [ And there was a certain Beggar, &c. ] In which Description we may take notice of these Five things. 1. His Title or Denomination;
THE Character of the Rich Man being dispatched in the opening of the preceding Verse, I come now to the Account which is given of the Poor Man in these words, [ And there was a certain Beggar, etc. ] In which Description we may take notice of these Five things. 1. His Title or Denomination;
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but raised from the Grave, John 11. But here we are to understand it as a common name given to indigent and needy persons, and the signification of it, which is, God help me, makes it very suitable to all such. 2. The Place which he usually possess'd;
but raised from the Grave, John 11. But Here we Are to understand it as a Common name given to indigent and needy Persons, and the signification of it, which is, God help me, makes it very suitable to all such. 2. The Place which he usually possessed;
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[ who was laid at his ( i. e. the rich man's) Grace. ] While the rich man himself was defended under his roof from the injuries and inconveniencies of every season, fed to the full,
[ who was laid At his (i. e. the rich Man's) Grace. ] While the rich man himself was defended under his roof from the injuries and inconveniences of every season, fed to the full,
and warm enough within, this poor Beggar was Miserably exposed without, pincht with cold, as well as hunger, at the Door. 3. The ill state of his body: [ full of Sores ] like Job, sitting down among the ashes, when Satan by God's permission had Smitten him with boils from Head to Foot, Job 2.7, 8. These were not pretended Ulcers,
and warm enough within, this poor Beggar was Miserably exposed without, pinched with cold, as well as hunger, At the Door. 3. The ill state of his body: [ full of Sores ] like Job, sitting down among the Ashes, when Satan by God's permission had Smitten him with boils from Head to Foot, Job 2.7, 8. These were not pretended Ulcers,
nor wilfully made, nor purposey kept uncur'd, (as the Artifice of some wretched creatures is to move and stir up pity) but real painful Sores, which it pleased God to visit him with,
nor wilfully made, nor purposey kept uncured, (as the Artifice of Some wretched creatures is to move and stir up pity) but real painful Sores, which it pleased God to visit him with,
] His request was Modest, like that of the Woman of Canaan, who did not ask for Childrens Bread, but pleaded for Crumbs. Mat. 15.27. The very Refuse of the Rich Man's Food, which he might be willing to cast away, this Lazarus begs to have bestowed upon him.
] His request was Modest, like that of the Woman of Canaan, who did not ask for Children's Bred, but pleaded for Crumbs. Mathew 15.27. The very Refuse of the Rich Man's Food, which he might be willing to cast away, this Lazarus begs to have bestowed upon him.
like the poor Prodigal, who would fain have filled his belly with the husks, but no man gave unto him, Luke 15.16. so here, he sought for crumbs, but by the silence of the Scripture, one might guess, that they were denied him;
like the poor Prodigal, who would fain have filled his belly with the husks, but no man gave unto him, Lycia 15.16. so Here, he sought for crumbs, but by the silence of the Scripture, one might guess, that they were denied him;
not only the Gates of the rich man's house, but his bowels of compassion were shut up against him. 5. The kindness shewn to him by the Brutes themselves.
not only the Gates of the rich Man's house, but his bowels of compassion were shut up against him. 5. The kindness shown to him by the Brutus's themselves.
they did what they could to heal the Beggar, whom he would do nothing to keep alive. It is remarkable, that those very creatures, which have a devouring fierceness in their natures,
they did what they could to heal the Beggar, whom he would do nothing to keep alive. It is remarkable, that those very creatures, which have a devouring fierceness in their nature's,
and have discover'd it against God's enemies, have shewn a friendship to God's children. The Lord and said, that the dogs should eat Jezebel, 1 Kings 21.23.
and have discovered it against God's enemies, have shown a friendship to God's children. The Lord and said, that the Dogs should eat Jezebel, 1 Kings 21.23.
than the Scull, and feet, and palms of her hands, 2 Kings 9.35. and yet this very Sort of creatures perform'd a kind office to the Beggar in the Text. So 'tis threatned, that the Ravens shall pick out the eyes of Disobedient Children; Prov. 30.17. but these were the Caterers that fed Elijah, and brought bread and flesh to him twice a day, 1 Kings 17.6.
than the Scull, and feet, and palms of her hands, 2 Kings 9.35. and yet this very Sort of creatures performed a kind office to the Beggar in the Text. So it's threatened, that the Ravens shall pick out the eyes of Disobedient Children; Curae 30.17. but these were the Caterers that fed Elijah, and brought bred and Flesh to him twice a day, 1 Kings 17.6.
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and they succeeded in his place, Dan. 6.23, 24. Obs. A poor and mean condition is the frequent lot of God's greatest favourites, while they are here in this World.
and they succeeded in his place, Dan. 6.23, 24. Obs. A poor and mean condition is the frequent lot of God's greatest favourites, while they Are Here in this World.
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Poverty and Grace are not convertible terms; Every Saint is not a Lazarus, nor every Lazarus a Saint. The multitudes which annoy the doors of our Assemblies, but concern not themselves in any acts of worship there, are a plain Example to the contrary.
Poverty and Grace Are not convertible terms; Every Saint is not a Lazarus, nor every Lazarus a Saint. The Multitudes which annoy the doors of our Assemblies, but concern not themselves in any acts of worship there, Are a plain Exampl to the contrary.
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However, Poverty and Grace are many times in conjunction; and tho they may be found asunder, yet it is no rare or uncommon thing to see them go together. Here First, Shew what difference there is between the Poverty of God's Favourites and other persons.
However, Poverty and Grace Are many times in conjunction; and though they may be found asunder, yet it is no rare or uncommon thing to see them go together. Here First, Show what difference there is between the Poverty of God's Favourites and other Persons.
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First, What difference there is, between the poverty of God's favourites and other persons. In general, to the one it is an affliction, to the other a judgment; to one a Rod, to the other a Scorpion; to one an infirmity, to the other a plague; to one a tolerable infelicity, to the other a grievous curse. But more particularly, there is a distinction in the causes and effects of each.
First, What difference there is, between the poverty of God's favourites and other Persons. In general, to the one it is an affliction, to the other a judgement; to one a Rod, to the other a Scorpion; to one an infirmity, to the other a plague; to one a tolerable infelicity, to the other a grievous curse. But more particularly, there is a distinction in the Causes and effects of each.
1. As to the causes from whence this Poverty proceeds, they are very different, the one from the other. 1. The Poverty of God's favourites is usually brought upon them by the meer hand of Providence: 'tis a temptation, which God leads them into: but the poverty of others, is for the most part, by their own procurement, and the natural, as well as paenal consequent of their own folly and sin.
1. As to the Causes from whence this Poverty proceeds, they Are very different, the one from the other. 1. The Poverty of God's favourites is usually brought upon them by the mere hand of Providence: it's a temptation, which God leads them into: but the poverty of Others, is for the most part, by their own procurement, and the natural, as well as penal consequent of their own folly and since.
As to some, 'tis especially true, that the Lord maketh poor, 1 Sam. 2.7. and they may be called, by way of appropriation, and in the most restrained sence, His poor, Psa. 74.19. for Gods poor are they, whom he places in such a condition from the first, or reduces to it asterwards; but there are also the Devils poor, who owe their poverty to him and themselves, suffering as Evil doers, and Martyrs for their own wickedness.
As to Some, it's especially true, that the Lord makes poor, 1 Sam. 2.7. and they may be called, by Way of appropriation, and in the most restrained sense, His poor, Psa. 74.19. for God's poor Are they, whom he places in such a condition from the First, or reduces to it afterwards; but there Are also the Devils poor, who owe their poverty to him and themselves, suffering as Evil doers, and Martyrs for their own wickedness.
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Several sins might be mentioned, which commonly bring men into these Circumstances, which they that are belov'd of God, do in the main (at least) keep clear from,
Several Sins might be mentioned, which commonly bring men into these circumstances, which they that Are Beloved of God, do in the main (At least) keep clear from,
As (1.) Slothfulness. This is an Empoverishing sin, and Cloths many an one with Rags, which can not with comfort be reflected on, Iro. 20.4. the sluggard will not plow by reason of the cold, therefore shall he beg in harvest and have nothing.
As (1.) Slothfulness. This is an Impoverishing since, and Clothes many an one with Rags, which can not with Comfort be reflected on, Iron. 20.4. the sluggard will not blow by reason of the cold, Therefore shall he beg in harvest and have nothing.
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God hath no where promised, that any shall be supported and maintain'd with the Bread of Idleness; but the Command extends to all, that with quietness they Work, and eat their own Bread, 2 Thess. 3.12.
God hath no where promised, that any shall be supported and maintained with the Bred of Idleness; but the Command extends to all, that with quietness they Work, and eat their own Bred, 2 Thess 3.12.
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but the Fool, that foldeth his hands together, can look to be fed with nothing but his own Flesh, c. 4.5. (2.) Prodigality. Multitudes are ruin'd and undone by their own Excesses. Other Sins may be like a secret Worm at the Root of flourishing Estates, which insensibly consumes them,
but the Fool, that foldeth his hands together, can look to be fed with nothing but his own Flesh, c. 4.5. (2.) Prodigality. Multitudes Are ruined and undone by their own Excesses. Other Sins may be like a secret Worm At the Root of flourishing Estates, which insensibly consumes them,
Thus he in the Parable wasted his Substance, Luke 15.13. They that have Bread enough and to spare, are brought many times to a Morsel of Dread by their intemperate Abuse;
Thus he in the Parable wasted his Substance, Lycia 15.13. They that have Bred enough and to spare, Are brought many times to a Morsel of Dread by their intemperate Abuse;
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they live extravagantly in Pleasure for a while, till they have not left themselves wherewith to live at all. This puts a dreadful sting into Poverty, when it comes;
they live extravagantly in Pleasure for a while, till they have not left themselves wherewith to live At all. This puts a dreadful sting into Poverty, when it comes;
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which is not to be prevented, but by Sobriety and Moderation in the management of what God gives us to possess and enjoy. (3.) The keeping of ill and useless Company. He that followeth after vain Persons, shall have Poverty enough, Prov. 28.19.
which is not to be prevented, but by Sobriety and Moderation in the management of what God gives us to possess and enjoy. (3.) The keeping of ill and useless Company. He that follows After vain Persons, shall have Poverty enough, Curae 28.19.
how charming soever they may be by a little empty Wit and Drollery. (4.) The coveting and pursuing of unrighteous Gains. Treasures of wickedness ( i. e. Treasures gotten by such means) are like Treasures of Snow, which dissolve and melt away. Fraud and Violence tend to corrupt the Estates, which they help to generate; as Rust and Canker in the Mettals which are hastily heap'd up.
how charming soever they may be by a little empty Wit and Drollery. (4.) The coveting and pursuing of unrighteous Gains. Treasures of wickedness (i. e. Treasures got by such means) Are like Treasures of Snow, which dissolve and melt away. Fraud and Violence tend to corrupt the Estates, which they help to generate; as Rust and Canker in the Metals which Are hastily heaped up.
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No Riches so deceitful to those that have, and hope to hold them, as they that are deceitfully acquir'd; he that hath swallow'd them down, shall vomit them up again.
No Riches so deceitful to those that have, and hope to hold them, as they that Are deceitfully acquired; he that hath swallowed them down, shall vomit them up again.
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As Eliphaz says of the Oppressor, that he wandereth abroad for Bread, crying, where is it? Job 15.23. 2. The Poverty of God's Favorites is oftentimes for the Gospel's sake; occasioned by their zealous and stedfast Profession and Practice of Religion; but the Poverty of others does seldom happen on any such account. Persecution impoverishes many a Saint;
As Eliphaz Says of the Oppressor, that he wandereth abroad for Bred, crying, where is it? Job 15.23. 2. The Poverty of God's Favorites is oftentimes for the Gospel's sake; occasioned by their zealous and steadfast Profession and Practice of Religion; but the Poverty of Others does seldom happen on any such account. Persecution impoverishes many a Saint;
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Thus the Converted Hebrews took joyfully the spoiling of their Goods, Heb. 10.34. What they had, they were content to lose, in the assured Expectation of a rich and glorious Recompence hereafter.
Thus the Converted Hebrews took joyfully the spoiling of their Goods, Hebrew 10.34. What they had, they were content to loose, in the assured Expectation of a rich and glorious Recompense hereafter.
To be thus Poor, is to put out our Riches to the best usury; the laying of them down in the cause of God, turns to infinitely more Advantage, than what we can make any other way.
To be thus Poor, is to put out our Riches to the best Usury; the laying of them down in the cause of God, turns to infinitely more Advantage, than what we can make any other Way.
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2. As to the Effects proceeding from this Poverty, they differ as much. 1. Poverty quickens the Friends of God to Repentance for former Sins, but it throws others into new Sins. As the Prodigial's coming to want, was that which made way for his coming to himself; so extream necessity hath been a sanctified means of bringing past evils to penitent remembrance.
2. As to the Effects proceeding from this Poverty, they differ as much. 1. Poverty quickens the Friends of God to Repentance for former Sins, but it throws Others into new Sins. As the Prodigial's coming to want, was that which made Way for his coming to himself; so extreme necessity hath been a sanctified means of bringing passed evils to penitent remembrance.
A Child of God, when his Father appears as an Adversary against him, tho' but in his worldly Concerns, will be apt to enquire, Why is it thus? But other Persons, instead of doing so, are ready to provoke God yet more, by fresh Crimes, and increased Guilt.
A Child of God, when his Father appears as an Adversary against him, though but in his worldly Concerns, will be apt to inquire, Why is it thus? But other Persons, instead of doing so, Are ready to provoke God yet more, by fresh Crimes, and increased Gilded.
When any breaches are made upon their Estates, they frequently seek to repair them by unlawful Methods and wicked Courses. 2. Poverty makes the Heirs of Heaven more earnestly sollicitous about the true Riches; but it puts worldly Men upon more furious Prosecutions of worldly Wealth: Being deprived of it, they are greedieer after it,
When any Breaches Are made upon their Estates, they frequently seek to repair them by unlawful Methods and wicked Courses. 2. Poverty makes the Heirs of Heaven more earnestly solicitous about the true Riches; but it puts worldly Men upon more furious Prosecutions of worldly Wealth: Being deprived of it, they Are greedieer After it,
Poverty does not deter the Men of the Earth from their attempts and labours to be Rich; tho' the stream of Providence run ever so contrary to them, they are restless in their striving against it;
Poverty does not deter the Men of the Earth from their attempts and labours to be Rich; though the stream of Providence run ever so contrary to them, they Are restless in their striving against it;
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Secondly, How does it appear, that they who are exercis'd with Poverty, may notwithstanding be God's favourites? There are various undeniable Evidences of it. As
Secondly, How does it appear, that they who Are exercised with Poverty, may notwithstanding be God's favourites? There Are various undeniable Evidences of it. As
Tho' he was Rich, yet for our sakes, he became Poor, 2 Cor. 8.9. Tho' he was in the Bosom of the Father with respect to his Deity, yet in his incarnate State;
Though he was Rich, yet for our sakes, he became Poor, 2 Cor. 8.9. Though he was in the Bosom of the Father with respect to his Deity, yet in his incarnate State;
with Reference to his Manhood, he had not where to lay his Head, Mat. 8.20. Tho' he were the Heir of all things, the Lord of both Worlds, The most High Possessor of Heaven and Earth, whose Riches are unsearchable and his Treasures inexhaustible, who causes them that love him to inherit Substance, (Prov. 8.21.) yet in the Days of his Flesh, there were many that ministred of their Substance to him, Luke 8.3. his Parents were Poor, his Virgin-Mother in a low Estate, Luke 1.48. and he humbled himself to be in the like Circumstances.
with Referente to his Manhood, he had not where to lay his Head, Mathew 8.20. Though he were the Heir of all things, the Lord of both World's, The most High Possessor of Heaven and Earth, whose Riches Are unsearchable and his Treasures inexhaustible, who Causes them that love him to inherit Substance, (Curae 8.21.) yet in the Days of his Flesh, there were many that ministered of their Substance to him, Lycia 8.3. his Parents were Poor, his Virgin mother in a low Estate, Lycia 1.48. and he humbled himself to be in the like circumstances.
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2. The Scripture represents such as the Objects of God's peculiar electing Love, James 2.5. Hath not God chosen the Poor of this World? Not them only, but them more usually than others of a superior Degree.
2. The Scripture represents such as the Objects of God's peculiar electing Love, James 2.5. Hath not God chosen the Poor of this World? Not them only, but them more usually than Others of a superior Degree.
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3. God hath often singled out the meanest Persons, for the most honourable Employments. As in the natural Body, he hath given more abundant Honour to those parts which lacked, 1 Cor. 12.24.
3. God hath often singled out the Meanest Persons, for the most honourable Employments. As in the natural Body, he hath given more abundant Honour to those parts which lacked, 1 Cor. 12.24.
So in the mystical Body, he hath made the chiefest use of those Members, which have had the least of external Dignity. It was Gideon 's Objection against himself, but God overrul'd it.
So in the mystical Body, he hath made the chiefest use of those Members, which have had the least of external Dignity. It was gideon is Objection against himself, but God overruled it.
Wherewith shall I save Israel? behold my Family is poor in Manasseh, and I am the least in my Father's House, Judg. 6.15. and therefore his success is set forth by a Gake of Barley Bread (not of costly Flower ) overturning the Tents of Midian, c. 7.13.
Wherewith shall I save Israel? behold my Family is poor in Manasses, and I am the least in my Father's House, Judges 6.15. and Therefore his success is Set forth by a Gake of Barley Bred (not of costly Flower) overturning the Tents of Midian, c. 7.13.
They that made many Rich, were Poor themselves, 2 Cor. 6.10. 4. The Grace of Sanctification hath been bestowed most eminently, where the Gifts of Providence have been most sparingly. Blessed be your Poor (says Christ to his Disciples) for yours is the Kingdom of God, Luke 6.20. tho they had little without them, they had a Kingdom within them;
They that made many Rich, were Poor themselves, 2 Cor. 6.10. 4. The Grace of Sanctification hath been bestowed most eminently, where the Gifts of Providence have been most sparingly. Blessed be your Poor (Says christ to his Disciples) for yours is the Kingdom of God, Lycia 6.20. though they had little without them, they had a Kingdom within them;
but thou art Rich. There is a seeming Contradiction in the Words, but really a great agreement; 'tis no strange thing for Persons to be Poor and Rich in divers respects at the same time;
but thou art Rich. There is a seeming Contradiction in the Words, but really a great agreement; it's no strange thing for Persons to be Poor and Rich in diverse respects At the same time;
1. To signalize Gods own Providence in their present supports, and sometimes in their future Prosperity. (1.) In their present supports. Providential care is most seen in the maintaining of those, that have the least visible means of their own subsistence; as when God suffered the Israelites to hunger,
1. To signalise God's own Providence in their present supports, and sometime in their future Prosperity. (1.) In their present supports. Providential care is most seen in the maintaining of those, that have the least visible means of their own subsistence; as when God suffered the Israelites to hunger,
as to his power and mercy; I am poor and needy (says David ) yet the Lord thinketh upon me, Psal. 40.17. q. d. therefore, tho poor, I do not perish. (2.) Sometimes Providence is signalized in their future prosperity. After they have been in straits, they are strangely blest with fulness again.
as to his power and mercy; I am poor and needy (Says David) yet the Lord Thinketh upon me, Psalm 40.17. q. worser. Therefore, though poor, I do not perish. (2.) Sometime Providence is signalized in their future Prosperity. After they have been in straits, they Are strangely blessed with fullness again.
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Thus God dealt with Job (tho poor to a Proverb ) turning his captivity, and giving him twice as much as he had before, Job 42.10. 2. To prove and excite the charity of the rich. On this account God told the Jews, that the poor should never cease out of their land, Deut. 15.11. and our Lord says, The poor you have always with you, John 12.8.
Thus God dealt with Job (though poor to a Proverb) turning his captivity, and giving him twice as much as he had before, Job 42.10. 2. To prove and excite the charity of the rich. On this account God told the jews, that the poor should never cease out of their land, Deuteronomy 15.11. and our Lord Says, The poor you have always with you, John 12.8.
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and (we may therefore fear) too often a want of charity it self. If God had equally distributed the good things of this World, there would have been no room nor opportunity for any such beneficence;
and (we may Therefore Fear) too often a want of charity it self. If God had equally distributed the good things of this World, there would have been no room nor opportunity for any such beneficence;
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3. To convince the World, that our happiness is not to be expected here; that our life consisteth not in abundance of earthly possessions, Luke 12.15.
3. To convince the World, that our happiness is not to be expected Here; that our life Consisteth not in abundance of earthly possessions, Lycia 12.15.
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This Dispensation plainly teaches us, that the hopes of reasonable creatures, cann't be in the present state, in which they who are the first fruits of God's creatures, whom he values most, are the most miserable, 1 Cor. 15.19.
This Dispensation plainly Teaches us, that the hope's of reasonable creatures, canned be in the present state, in which they who Are the First fruits of God's creatures, whom he value's most, Are the most miserable, 1 Cor. 15.19.
Is it likely (can any one think) that such, above all others, should hunger and thirst, be naked and destitute, wander about, and have no certain dwelling place, if the love of God were to be known by outward prosperity,
Is it likely (can any one think) that such, above all Others, should hunger and thirst, be naked and destitute, wander about, and have no certain Dwelling place, if the love of God were to be known by outward Prosperity,
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the poor committeth himself to thee, Psal. 10.14. (2.) Their Patience, in a submissive bearing of those burdens, which throw others into raging discontent. (3.) Their Humility; for 'tis the lowliness of their minds, which reconciles them to the lowness of their condition. (4.) Their deadness to the World; for it shews a mortified frame,
the poor Committeth himself to thee, Psalm 10.14. (2.) Their Patience, in a submissive bearing of those burdens, which throw Others into raging discontent. (3.) Their Humility; for it's the lowliness of their minds, which reconciles them to the lowness of their condition. (4.) Their deadness to the World; for it shows a mortified frame,
The despising of the poor, is indeed, a despising of God, Whoso mocketh the poor, reproacheth his maker, Prov. 17.5. the maker of the poor as well as his own maker, c. 22.2. No part of the workmanship of Providence is contemptible. (2.) Temporal Promises must not be understood too strictly. It is said, Psal. 34.10. That they who seek the Lord shall not want any good thing;
The despising of the poor, is indeed, a despising of God, Whoso mocks the poor, Reproacheth his maker, Curae 17.5. the maker of the poor as well as his own maker, c. 22.2. No part of the workmanship of Providence is contemptible. (2.) Temporal Promises must not be understood too strictly. It is said, Psalm 34.10. That they who seek the Lord shall not want any good thing;
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and when hunted by Saul, was forced to spend a great deal of his time in a Genteeler kind of Beggery, (as one fitly calls it) but yet take his words all together, he was not forsaken all this while,
and when hunted by Saul, was forced to spend a great deal of his time in a Genteeler kind of Beggary, (as one fitly calls it) but yet take his words all together, he was not forsaken all this while,
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nor did he seek his bread out of desolate places, as Psal. 109.10. 2. Exhortation. 1. Let them that are of low degree, rejoice in their spiritual exaltation, James 1.9. 'Tis matter of Glory, when that which is defective in common blessings, is made up in the choicest favours. Besides, your fragments are truly sweeter than other mens whole Dishes; there is more of the goodness of God to be tasted in your Water than in their Wine; and when you have least, you are suffered to lack nothing; as the Disciples acknowledged, Luke 22.35.
nor did he seek his bred out of desolate places, as Psalm 109.10. 2. Exhortation. 1. Let them that Are of low degree, rejoice in their spiritual exaltation, James 1.9. It's matter of Glory, when that which is defective in Common blessings, is made up in the Choicest favours. Beside, your fragments Are truly Sweeten than other men's Whole Dishes; there is more of the Goodness of God to be tasted in your Water than in their Wine; and when you have least, you Are suffered to lack nothing; as the Disciples acknowledged, Lycia 22.35.
2. Let them that have any overflowings of this World, distribute to the necessities of Saints, Rom. 12.13. (1.) Distribute; This is making to your selves friends of the Mammon of unrighteousness, v. 9. of this Chap. that while your own loins are warmed, other mens may bless you too, Job 31.20. (2.) Let it be to the necessitous; not where there is no need of receiving, but rather ability of communicating. Remember Prov. 22.16. He that giveth to the Rich, as well as he that oppresseth the Poor, shall surely come to want.
2. Let them that have any overflowings of this World, distribute to the necessities of Saints, Rom. 12.13. (1.) Distribute; This is making to your selves Friends of the Mammon of unrighteousness, v. 9. of this Chap. that while your own loins Are warmed, other men's may bless you too, Job 31.20. (2.) Let it be to the necessitous; not where there is no need of receiving, but rather ability of communicating. remember Curae 22.16. He that gives to the Rich, as well as he that Oppresses the Poor, shall surely come to want.
See Phil. 4.13, 14. Religious Poor, are generally the least confident and clamorous, when their wants cry loudest, and therefore worthy of the largest share in our freest bounty.
See Philip 4.13, 14. Religious Poor, Are generally the least confident and clamorous, when their Wants cry Loudest, and Therefore worthy of the Largest share in our Freest bounty.
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THE Three foregoing Verses have furnisht us with a Representation of the different States of the Rich and Poor Man in this World; we must now begin to consider how differently also they are dispos'd of,
THE Three foregoing Verses have furnished us with a Representation of the different States of the Rich and Poor Man in this World; we must now begin to Consider how differently also they Are disposed of,
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But in this part of the verse, which concerns Lazarus only (whom the present Discourse is to be confined to) there are two things which chiefly occurr;
But in this part of the verse, which concerns Lazarus only (whom the present Discourse is to be confined to) there Are two things which chiefly occur;
his Death, and his Translation. 1. His Death. [ And it came to pass, that the Beggar dyed ] this is a debt, which the Poor are as much in a Capacity, and under a necessity, of paying as the Rich;
his Death, and his translation. 1. His Death. [ And it Come to pass, that the Beggar died ] this is a debt, which the Poor Are as much in a Capacity, and under a necessity, of paying as the Rich;
how indigent soever they be, they are not insolvent in this Case, and therefore they are not exempted, nor would such an Exemption be their Priviledge; they must be obedient unto Death, and 'tis their happiness, that they are so.
how indigent soever they be, they Are not insolvent in this Case, and Therefore they Are not exempted, nor would such an Exemption be their Privilege; they must be obedient unto Death, and it's their happiness, that they Are so.
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whether he dyed at the Rich Man's Gate, in the open Air, or any other Place. The issues of Death are the same, whatever these little circumstances of Dying be;
whither he died At the Rich Man's Gate, in the open Air, or any other Place. The issues of Death Are the same, whatever these little Circumstances of Dying be;
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to expire upon a soft and stately Bed, or upon the bare and naked Ground, doth neither promote nor hinder the Felicity of the Person. 2. His Translation, which is here ascribed to the whole Man, tho indeed it concerned only one part of him, viz. his Soul;
to expire upon a soft and stately Bed, or upon the bore and naked Ground, does neither promote nor hinder the Felicity of the Person. 2. His translation, which is Here ascribed to the Whole Man, though indeed it concerned only one part of him, viz. his Soul;
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for that was carried by Angels, &c. not his Body. The principal Part is stiled the Man; what Matthew calsl a Man's Soul, c. 16.26. that Luke calls himself, c. 9.25. What the Soul does or enjoyes, is mention'd as a personal act, or a personal Fruition.
for that was carried by Angels, etc. not his Body. The principal Part is styled the Man; what Matthew calsl a Man's Soul, c. 16.26. that Lycia calls himself, c. 9.25. What the Soul does or enjoys, is mentioned as a personal act, or a personal Fruition.
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for they are all ministring Spirits, Heb. 1.14. God is pleased in this Case (as well as in several others) to make use of the Ministry of his Holy Angels;
for they Are all ministering Spirits, Hebrew 1.14. God is pleased in this Case (as well as in several Others) to make use of the Ministry of his Holy Angels;
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they make it a Limbus Patrum, a place for those Saints that dyed before Christ's time, upon the very Edge and Border of Hell, where they were kept (as they would have us believe) till Christ open'd the Kingdom of Heaven by his Death.
they make it a Limbus Patrum, a place for those Saints that died before Christ's time, upon the very Edge and Border of Hell, where they were kept (as they would have us believe) till christ opened the Kingdom of Heaven by his Death.
But we are not to follow such foolish Fables; Abraham's Bosom is the same with Paradise, and the third Heaven, where they always behold the Face of God;
But we Are not to follow such foolish Fables; Abraham's Bosom is the same with Paradise, and the third Heaven, where they always behold the Face of God;
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It is set forth by a Bosom. 1. Because that is a Place of ease and rest, and sois Heaven. 2. It notes extraordinary Favour and Affection to those that lye in it; as Jesus Christ, a beloved Son, is said to be in the Fathers Bosom, John 1.18.
It is Set forth by a Bosom. 1. Because that is a Place of ease and rest, and sois Heaven. 2. It notes extraordinary Favour and Affection to those that lie in it; as jesus christ, a Beloved Son, is said to be in the Father's Bosom, John 1.18.
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So they that are in Heaven, are the Objects of the highest Love, and under the highest Exercises of it. 3. The happiness of Heaven is often described by a Feast; where they were wont to lean upon the Breast of him whom they sat next to;
So they that Are in Heaven, Are the Objects of the highest Love, and under the highest Exercises of it. 3. The happiness of Heaven is often described by a Feast; where they were wont to lean upon the Breast of him whom they sat next to;
while on Earth, and remark't for entertaining Strangers; and therefore as the Father of them that do Believe, might be judg'd very ready to welcome his Children and followers in Heaven. 2. Because New Testament Believers are Heirs of the same Salvation, and partakers of the same Glory with those under the Old Testament. Abraham that liv'd so many hundreds of Years before, and this Lazarus of a much later Date, lodge together. 3. Because the Gentiles are counted to the Lord as Abraham's Seed; therefore many shall come from the East and West,
while on Earth, and remarked for entertaining Strangers; and Therefore as the Father of them that do Believe, might be judged very ready to welcome his Children and followers in Heaven. 2. Because New Testament Believers Are Heirs of the same Salvation, and partakers of the same Glory with those under the Old Testament. Abraham that lived so many hundreds of years before, and this Lazarus of a much later Date, lodge together. 3. Because the Gentiles Are counted to the Lord as Abraham's Seed; Therefore many shall come from the East and West,
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It is noted by the Learned Dr. Lightfoot, that Lazar, is the Contraction of Eleazar (or Eliezer ) who was Abraham's Servant of Damascus a Gentile; not suffer'd to be his Heir on Earth,
It is noted by the Learned Dr. Lightfoot, that Lazar, is the Contraction of Eleazar (or Eliezer) who was Abraham's Servant of Damascus a Gentile; not suffered to be his Heir on Earth,
God fills his House above with the Poor and Maimed, not only out of the Streets and Lanes, but from the High-ways and Hedges, Luke 14.21, 23. And these are mingled with the wealthiest Saints that ever were,
God fills his House above with the Poor and Maimed, not only out of the Streets and Lanes, but from the Highways and Hedges, Lycia 14.21, 23. And these Are mingled with the Wealthiest Saints that ever were,
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1. The present Severities of Providence which are often exercis'd towards the best Men, are a certain Evidence of their intended Blessedness in another Life;
1. The present Severities of Providence which Are often exercised towards the best Men, Are a certain Evidence of their intended Blessedness in Another Life;
Multitudes of Saints have so little ease or quiet in this World, that from thence we cannot but Argue, there is a Rest which remains for them in the next.
Multitudes of Saints have so little ease or quiet in this World, that from thence we cannot but Argue, there is a Rest which remains for them in the next.
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To you who are troubled, rest with us, 2 Thess. 1.7. The Scripture mentions this, as the great support and comfort of Suffering Believers, that their sowing in Tears below, shall be rewarded with reaping in Joy above;
To you who Are troubled, rest with us, 2 Thess 1.7. The Scripture mentions this, as the great support and Comfort of Suffering Believers, that their sowing in Tears below, shall be rewarded with reaping in Joy above;
They have so much Experience, as to convince them, that their Hope will not make them ashamed. They have some present feeling of the Powers of the World of come;
They have so much Experience, as to convince them, that their Hope will not make them ashamed. They have Some present feeling of the Powers of the World of come;
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some sweet and satisfactory Beginnings of Eternal Life. They need not say, Who shall ascend for us into Heaven? For Heaven is brought down into their Hearts in a very comfortable Measure.
Some sweet and satisfactory Beginnings of Eternal Life. They need not say, Who shall ascend for us into Heaven? For Heaven is brought down into their Hearts in a very comfortable Measure.
There is but a gradual Difference between their Joy in the Holy Ghost, Rom. 14.17. And the Joy of their Lord, Mat. 25.21. One is a Pledge and forerunner of the other;
There is but a gradual Difference between their Joy in the Holy Ghost, Rom. 14.17. And the Joy of their Lord, Mathew 25.21. One is a Pledge and forerunner of the other;
There are not two things more different and distant in their Natures one from the other (except God and the Creature ) than the Soul and the Body, the Dust and the Spirit, as Solomon calls them, Eccl. 12.7. and therefore the issues of Death are not alike to both;
There Are not two things more different and distant in their Nature's one from the other (except God and the Creature) than the Soul and the Body, the Dust and the Spirit, as Solomon calls them, Ecclesiastes 12.7. and Therefore the issues of Death Are not alike to both;
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While these two are united, the Soul performs many Acts and Operations, without and dependance on the Body, without any assistance from it; and therefore who can think that this Soul should be destroyed with the Body? Or that it should have no Sphaere to Act or Operate in,
While these two Are united, the Soul performs many Acts and Operations, without and dependence on the Body, without any assistance from it; and Therefore who can think that this Soul should be destroyed with the Body? Or that it should have no Sphere to Act or Operate in,
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we cannot be satisfied with his Likeness, nor have his Image compleatly restored, as long as we dwell in Flesh; we cannot rise up to the Pitch of Happiness which God hath fram'd and wrought us for; but must be lookt upon as Creatures made in vain, that have lost the End of our Creation,
we cannot be satisfied with his Likeness, nor have his Image completely restored, as long as we dwell in Flesh; we cannot rise up to the Pitch of Happiness which God hath framed and wrought us for; but must be looked upon as Creatures made in vain, that have lost the End of our Creation,
This must be suppos'd, if Eternal Life be not given to them that seek for Glory, Honour and Immortality, Rom. 2.7. 5. The Main and Chief Distinction between us and the Brutes is taken away, if there be no state of Future Blessedness;
This must be supposed, if Eternal Life be not given to them that seek for Glory, Honour and Immortality, Rom. 2.7. 5. The Main and Chief Distinction between us and the Brutes is taken away, if there be no state of Future Blessedness;
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The Bodies of Men and Brutes at Death are resolv'd into the same Elements; Man's Prerogative is the Everlasting Existence of his Soul in a separate State.
The Bodies of Men and Brutus's At Death Are resolved into the same Elements; Man's Prerogative is the Everlasting Existence of his Soul in a separate State.
That which is the highest Blasphemy to imagine concerning our Lord Christ, must be an undeniable Truth, if the Doctrine and Belief of a Life to come be indeed an Error. The Scripture says, that He is the faithful Witness, that there was no deceit nor guile found in his Mouth;
That which is the highest Blasphemy to imagine Concerning our Lord christ, must be an undeniable Truth, if the Doctrine and Belief of a Life to come be indeed an Error. The Scripture Says, that He is the faithful Witness, that there was no deceit nor guile found in his Mouth;
but how contrary a Character must he deserve, if those expectations of a blessed State hereafter, which he so frequently encourag'd in his Followers, should be false and groundless? In my Father's House (says He) are many Mansions; if it were not so, I would have told you;
but how contrary a Character must he deserve, if those Expectations of a blessed State hereafter, which he so frequently encouraged in his Followers, should be false and groundless? In my Father's House (Says He) Are many Mansions; if it were not so, I would have told you;
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Secondly, How does it appear, that Souls go instantly after Death to this Place of Blessedness? That there is but a step as it were, betwixt the Holy departing Soul, and Eternal Glory;
Secondly, How does it appear, that Souls go instantly After Death to this Place of Blessedness? That there is but a step as it were, betwixt the Holy departing Soul, and Eternal Glory;
and where nothing is said to prove, 'tis needless to say any hing to Confute. 2. The sleeping of the Soul from the Time of our Death to the End of the World;
and where nothing is said to prove, it's needless to say any hing to Confute. 2. The sleeping of the Soul from the Time of our Death to the End of the World;
This is less likely then the reducing of it to meer nothing. 3. The Invention of Purgatory, as a middle Place for Souls to call at by the way, where they are detained for a longer or shorter time.
This is less likely then the reducing of it to mere nothing. 3. The Invention of Purgatory, as a middle Place for Souls to call At by the Way, where they Are detained for a longer or shorter time.
besides the close Connection in the Text between the beggar's dying, and his being carried into Abraham's Bosom, which imports, that there was no interval betwixt these two things.
beside the close Connection in the Text between the beggar's dying, and his being carried into Abraham's Bosom, which imports, that there was no interval betwixt these two things.
So the Apostle speaks of being absent from the Body, and present with the Lord, 2 Cor. 5.8. No sooner absent from the one, but present with the other. So he says, that he had a desire to depart, and to be with Christ, Phil. 1.23.
So the Apostle speaks of being absent from the Body, and present with the Lord, 2 Cor. 5.8. No sooner absent from the one, but present with the other. So he Says, that he had a desire to depart, and to be with christ, Philip 1.23.
For Death, tho it put an End to all the Evils of this Life, would nevertheless be an heavy curse, by stripping them of all Opportunities both of Service to Christ, and Converse with him.
For Death, though it put an End to all the Evils of this Life, would nevertheless be an heavy curse, by stripping them of all Opportunities both of Service to christ, and Converse with him.
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To Day shalt thou be with me in Praradise, Luke 23.43. There is no way of evading this Proof, but transposing the Comma from the Word [ Thee, ] (verily I say unto thee,) and putting it after those Words [ To Day ], and so referring those Words, [ To Day ] to the Time of making the Promise, not of performing it.
To Day shalt thou be with me in Paradise, Lycia 23.43. There is no Way of evading this Proof, but transposing the Comma from the Word [ Thee, ] (verily I say unto thee,) and putting it After those Words [ To Day ], and so referring those Words, [ To Day ] to the Time of making the Promise, not of performing it.
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Tho' they do not run to fetch home this or that Soul, before they are sent, yet when they are sent, they fly with winged swiftness. They that rejoyce in our Conversion, Luke 15.10. Are glad tobe instrumental towards our Glorification. They do it not with Reluctancy, but Chearfulness;
Though they do not run to fetch home this or that Soul, before they Are sent, yet when they Are sent, they fly with winged swiftness. They that rejoice in our Conversion, Lycia 15.10. are glad tobe instrumental towards our Glorification. They do it not with Reluctancy, but Cheerfulness;
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when we are going out of their Land. Satan is indeed the Prince of the Power of the Air, Eph. 2.2. and we are to pass thro his Territories to the City of the Living God;
when we Are going out of their Land. Satan is indeed the Prince of the Power of the Air, Ephesians 2.2. and we Are to pass through his Territories to the city of the Living God;
but having such a Royal Guard of Angels to accompany us, we are most secure. For these Angels excel in Strength, Psalm 103.20. Are greater in Power and Might, 2 Pet. 2.11.
but having such a Royal Guard of Angels to accompany us, we Are most secure. For these Angels excel in Strength, Psalm 103.20. are greater in Power and Might, 2 Pet. 2.11.
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But when we come to be stript of our Body of Flesh and of Sin, they will be very acceptable and delightful Companions. To see by Faith these Invisible Spirits hovering about our Death-beds, is a sweet Prospect, far beyond the most charming Objects of Sense, which we now behold.
But when we come to be stripped of our Body of Flesh and of since, they will be very acceptable and delightful Sodales. To see by Faith these Invisible Spirits hovering about our Deathbeds, is a sweet Prospect, Far beyond the most charming Objects of Sense, which we now behold.
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4. It is Honourable. To be transported thus by Angels, is to be carried in Triumph, it is the putting of a Glory upon us, in our passage to Glory, to be waited upon by Creatures Superiour to our selves.
4. It is Honourable. To be transported thus by Angels, is to be carried in Triumph, it is the putting of a Glory upon us, in our passage to Glory, to be waited upon by Creatures Superior to our selves.
The Children of God, are brought home, like the Children of a King, with Noble Attendants; they have Company assign'd them, which are a Credit to them.
The Children of God, Are brought home, like the Children of a King, with Noble Attendants; they have Company assigned them, which Are a Credit to them.
Fourthly, Why does God Order it so, that Holy Souls should be convey'd to Heaven after this Manner? Ans. Here are several things fit to be consider'd. As.
Fourthly, Why does God Order it so, that Holy Souls should be conveyed to Heaven After this Manner? Ans. Here Are several things fit to be considered. As.
It is therefore the more fit and Cougruous, that they should make amends for keeping us out of an Earthly Paradise, by being the Instruments to let us into the Heavenly; that they who were the Ministers of God's Justice upon our Fall, should be made the Ministers of his Mercy at our Dissolution.
It is Therefore the more fit and Cougruous, that they should make amends for keeping us out of an Earthly Paradise, by being the Instruments to let us into the Heavenly; that they who were the Ministers of God's justice upon our Fallen, should be made the Ministers of his Mercy At our Dissolution.
2. when Elijah was translated without tasting of Death, it was by the same Means; and therefore God makes use of them in the Translation of dying Sains likewise;
2. when Elijah was translated without tasting of Death, it was by the same Means; and Therefore God makes use of them in the translation of dying Sains likewise;
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and Horses of Fire, when Elijah was taken up, 2 Kings 2.11. as afterwards, when Elisha (his Successor) was beset by the Syrian Troops at Dothan, the Place was full of Horses and Chariots of Fire round about him, c. 6.17.
and Horses of Fire, when Elijah was taken up, 2 Kings 2.11. as afterwards, when Elisha (his Successor) was beset by the Syrian Troops At Dothan, the Place was full of Horses and Chariots of Fire round about him, c. 6.17.
3. Christs Ascension very probably, was not without the Company of Angels. We read of them not only at his coming into the World, Luke 2.13. but at his going out, Acts 1.10. One of the Evangelist says, that he was carried up into Heaven, Luke 24.51.
3. Christ Ascension very probably, was not without the Company of Angels. We read of them not only At his coming into the World, Lycia 2.13. but At his going out, Acts 1.10. One of the Evangelist Says, that he was carried up into Heaven, Lycia 24.51.
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4. Angels are sent forth to Minister to us while we live, and therefore are the sitter to perform this Ministry when we dye. Believers being their Care and Charge now, 'tis not reasonable, that they should be neglected then,
4. Angels Are sent forth to Minister to us while we live, and Therefore Are the sitter to perform this Ministry when we die. Believers being their Care and Charge now, it's not reasonable, that they should be neglected then,
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when their Assistance is especially necessary. Good Angels under God, are our present Defenders; The Angel of the Lord encampeth round about them that fear him, &c. Psalm 34.7.
when their Assistance is especially necessary. Good Angels under God, Are our present Defenders; The Angel of the Lord encampeth round about them that Fear him, etc. Psalm 34.7.
and quicken'd, it will be the Work of Angels to collect and bring us from the several Parts of the World into one great and general Assembly; therefore it is the more properly their Work also to carry our Souls before-hand unto Glory.
and quickened, it will be the Work of Angels to collect and bring us from the several Parts of the World into one great and general Assembly; Therefore it is the more properly their Work also to carry our Souls beforehand unto Glory.
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And therefore what Messengers so fit to convey us to that Place which they themselves inhabit? We are design'd for the same glorious Condition, in which they have stood from their first Creation;
And Therefore what Messengers so fit to convey us to that Place which they themselves inhabit? We Are designed for the same glorious Condition, in which they have stood from their First Creation;
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1. Information, 1. This teaches us, that the Glory of Divine Providence is not eclipsed by the subserviency of second Causes. God is the grand Agent in our Preservation upon Earth, and Reception to Heaven;
1. Information, 1. This Teaches us, that the Glory of Divine Providence is not eclipsed by the subserviency of second Causes. God is the grand Agent in our Preservation upon Earth, and Reception to Heaven;
We are carried by God supreamly, from the Womb to the Grave, Isa. 46.3, 4. But this does not exclude God's use of such Instruments as he thinks meet.
We Are carried by God supremely, from the Womb to the Grave, Isaiah 46.3, 4. But this does not exclude God's use of such Instruments as he thinks meet.
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He is to be most gratefully acknowledged, and yet they are not to be denied. 2. Tho God hath a desire to the whole Work of his Hands, he manifests it soonest to our best and most valuable Part. He does not forget the Bodies of Believers, which are his Workmanship,
He is to be most gratefully acknowledged, and yet they Are not to be denied. 2. Tho God hath a desire to the Whole Work of his Hands, he manifests it soonest to our best and most valuable Part. He does not forget the Bodies of Believers, which Are his Workmanship,
before they are brought to dwell in Heaven; whereas our Souls, which have the liveliest Prints of his Image, are immediately upon the dissolving of our Clay-Tabernacles let into his Presence;
before they Are brought to dwell in Heaven; whereas our Souls, which have the Liveliest Prints of his Image, Are immediately upon the dissolving of our Clay-Tabernacles let into his Presence;
as John the Beloved Disciple was first admitted into the High-Priest's Palace, and afterwards he brought in Peter, John 18.15, 16. 2. Exhortation. 1. Let Sinners tremble to consider, whither they will be carried at Death;
as John the beloved Disciple was First admitted into the Highpriest's Palace, and afterwards he brought in Peter, John 18.15, 16. 2. Exhortation. 1. Let Sinners tremble to Consider, whither they will be carried At Death;
Mat. 5.25. 2. Let Saints rejoyce, both in the Expectation of Death, and when it comes. The Hope which they have, should make this matter of gladness to them, which to others is most dreadful.
Mathew 5.25. 2. Let Saints rejoice, both in the Expectation of Death, and when it comes. The Hope which they have, should make this matter of gladness to them, which to Others is most dreadful.
Let this therefore help to support us under our saddest Fears, and in our sharpest Agonies, that we are embolden'd to say with our last breath, as a dying Man of God once did, Angels do your Office.
Let this Therefore help to support us under our Saddest Fears, and in our Sharpest Agonies, that we Are emboldened to say with our last breath, as a dying Man of God once did, Angels do your Office.
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HAving spoken to the Beggar's Death and Translation by the Hands of Angels into Heaven, in the former Part of this 22d, ver. I come now to what is said concerning the Rich Man in these Words;
HAving spoken to the Beggar's Death and translation by the Hands of Angels into Heaven, in the former Part of this 22d, ver. I come now to what is said Concerning the Rich Man in these Words;
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after a short reprive, he fell under the same Sentence, not being able with all the Substance of his House to defend himself against it. As 'tis said, Psalm 49.10. Likewise the Fool and the Bruitish Person perish, and leave their Wealth to others.
After a short reprieve, he fell under the same Sentence, not being able with all the Substance of his House to defend himself against it. As it's said, Psalm 49.10. Likewise the Fool and the Brutish Person perish, and leave their Wealth to Others.
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because less honourable. The small and the great do both meet in the Dust, Job 3.19. They both go to their long home, but their Processions are not with equal Pomp; the Poor Man's Funerals are not so splendidly adorn'd, nor gallantly attended; he goes down to the Grave with less Noise and Observation.
Because less honourable. The small and the great do both meet in the Dust, Job 3.19. They both go to their long home, but their Procession Are not with equal Pomp; the Poor Man's Funerals Are not so splendidly adorned, nor gallantly attended; he Goes down to the Grave with less Noise and Observation.
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But the highest respect of this sort (even then beyond all the bounds and measures of Sobriety ) which is exprest to the Dead Body, is of no Benefit or Kindness to the departed Soul; that in the mean time very often needs the greatest Compassion, but cannot receive it;
But the highest respect of this sort (even then beyond all the bounds and measures of Sobriety) which is expressed to the Dead Body, is of no Benefit or Kindness to the departed Soul; that in the mean time very often needs the greatest Compassion, but cannot receive it;
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set forth by being [ in Hell ] and [ in Torments ]. (1.) In Hell. The original Word NONLATINALPHABET does commonly signifie the state of the Dead in general,
Set forth by being [ in Hell ] and [ in Torments ]. (1.) In Hell. The original Word does commonly signify the state of the Dead in general,
and sometimes the Grave, but here 'tis put for Hell, the state of the Damned, that woful Region, which God hath allotted for the Everlasting Residence of fallen Angels and wicked Men. (2.) Being in Torments; they that are in Hell, cannot be otherwise,
and sometime the Grave, but Here it's put for Hell, the state of the Damned, that woeful Region, which God hath allotted for the Everlasting Residence of fallen Angels and wicked Men. (2.) Being in Torments; they that Are in Hell, cannot be otherwise,
There is nothing to be endured upon Earth, which is to be matcht with the Pains of Hell; all the anguish and horror, vexation and disquiet, which any Souls have felt in this World, is tolerable, when compared with what they feel in that World, where can be no hope or possibility of Relief. 4. His Exercise of sight there;
There is nothing to be endured upon Earth, which is to be matched with the Pains of Hell; all the anguish and horror, vexation and disquiet, which any Souls have felt in this World, is tolerable, when compared with what they feel in that World, where can be no hope or possibility of Relief. 4. His Exercise of sighed there;
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Bodily Members and sensible Acts are ascrib'd in Scripture to separate Souls, only by way of Allusion, as they are likewise many times attributed to God himself, (tho he be a pure and perfect Spirit ) after the manner of Men.
Bodily Members and sensible Acts Are ascribed in Scripture to separate Souls, only by Way of Allusion, as they Are likewise many times attributed to God himself, (though he be a pure and perfect Spirit) After the manner of Men.
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as well as things in Earth, and under the Earth, Phil. 2.10. Which cannot be meant of such a bowing, as some superstitiously Practise, because the Things in Heaven, and under the Earth, have no Knees to bow in a literal Sense;
as well as things in Earth, and under the Earth, Philip 2.10. Which cannot be meant of such a bowing, as Some superstitiously practice, Because the Things in Heaven, and under the Earth, have no Knees to bow in a literal Sense;
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his Understanding and Conscience were awaken'd, and he was convinc'd of those things which he did not apprehend, or would not believe before. 5. The Object of this Sight;
his Understanding and Conscience were awakened, and he was convinced of those things which he did not apprehend, or would not believe before. 5. The Object of this Sighed;
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[ And seeth Abraham afar off, and Lazarus in his Bosom. ] It would be very difficult to conceive, what Prospect the damned in Hell (who are compasst about with blackness of Darkness ) could have of the glorified in Heaven, if this were to be understood of a carnal view;
[ And sees Abraham afar off, and Lazarus in his Bosom. ] It would be very difficult to conceive, what Prospect the damned in Hell (who Are compassed about with blackness of Darkness) could have of the glorified in Heaven, if this were to be understood of a carnal view;
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but the Perception of the Mind is very frequently in Scripture set forth by Seeing. I see (says Paul ) another Law in my Members, &c. Rom. 7.23. i. e. I understand and Experience that there is such a Principle of Corruption struggling within me.
but the Perception of the Mind is very frequently in Scripture Set forth by Seeing. I see (Says Paul) Another Law in my Members, etc. Rom. 7.23. i. e. I understand and Experience that there is such a Principle of Corruption struggling within me.
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Obs. The Souls of the Ʋngodly, even while their Bodies lye in the Grave, are in a state of greatest Misery, which is aggravated by a Sense of the Blessedness of Saints at the same time.
Obs. The Souls of the Ʋngodly, even while their Bodies lie in the Grave, Are in a state of greatest Misery, which is aggravated by a Sense of the Blessedness of Saints At the same time.
Here First, Shew, that there is such a State of Misery for unholy Souls. Secondly, That they are Actually in it, when their Bodies are lying in the Grave.
Here First, Show, that there is such a State of Misery for unholy Souls. Secondly, That they Are Actually in it, when their Bodies Are lying in the Grave.
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First, To shew, that there is such a state of Misery for unholy Souls. Hell-Torments are no Melancholly Fancies, nor empty threatnings to keep the World in awe,
First, To show, that there is such a state of Misery for unholy Souls. Hell torments Are no Melancholy Fancies, nor empty threatenings to keep the World in awe,
that the Lord knoweth how to reserve the unjust to Future Punishment, when he exempts them from it at the present, 2 Pet. 2.9. They are not plagued like other Men now, Psalm 73.5.
that the Lord Knoweth how to reserve the unjust to Future Punishment, when he exempts them from it At the present, 2 Pet. 2.9. They Are not plagued like other Men now, Psalm 73.5.
Malefactors design'd for the Gallows, escape the lesser Penalties of Whipping, or Burning in the Hand; and their Execution is generally suspended to a longer time,
Malefactors designed for the Gallows, escape the lesser Penalties of Whipping, or Burning in the Hand; and their Execution is generally suspended to a longer time,
2. The worst of Evils, which at any time are, or can be suffer'd here, fall vastly short of the due Demerit of Sin. 'Tis not possible for any Sinner to be so miserable within the bounds of this Life only,
2. The worst of Evils, which At any time Are, or can be suffered Here, fallen vastly short of the due Demerit of Sin. It's not possible for any Sinner to be so miserable within the bounds of this Life only,
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how extraordinary soever it be as to the Degree, it must needs be inconsiderable, as to the Continuance. Now it is necessary for the Honour for God's Righteousness, that the Punishment should bear a Proportion to the Guilt;
how extraordinary soever it be as to the Degree, it must needs be inconsiderable, as to the Continuance. Now it is necessary for the Honour for God's Righteousness, that the Punishment should bear a Proportion to the Gilded;
This is implyed in every disobedience receiving d just recompence, Heb. 2.2. The Wages of Sin is (and cannot be but Eternal) Death; Rom. 6.23. Such a Wages as answers to the Work, cannot be paid in the compass of this Temporal Life.
This is employed in every disobedience receiving worser just recompense, Hebrew 2.2. The Wages of since is (and cannot be but Eternal) Death; Rom. 6.23. Such a Wages as answers to the Work, cannot be paid in the compass of this Temporal Life.
What else is that which the Apostle calls a fearful looking for of Judgment and fiery Indignation? Heb. 10.27. These fears, which they would remove or extinguish, if they were able, are the earnest of what they must expect to feel; their Condemnation by their own Hearts at present, is like the first drops of that horrible Tempest which God hath threaten'd to Rain upon them.
What Else is that which the Apostle calls a fearful looking for of Judgement and fiery Indignation? Hebrew 10.27. These fears, which they would remove or extinguish, if they were able, Are the earnest of what they must expect to feel; their Condemnation by their own Hearts At present, is like the First drops of that horrible Tempest which God hath threatened to Rain upon them.
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they are tormented before the time, enough to put it beyond all Dispute, that when the Time comes, of their Passage into Eternity, their Torments will be abundantly increased. How can Sinners pretend to doubt (for their Doubts are meerly pretended for the most Part) whether there be such a Place,
they Are tormented before the time, enough to put it beyond all Dispute, that when the Time comes, of their Passage into Eternity, their Torments will be abundantly increased. How can Sinners pretend to doubt (for their Doubts Are merely pretended for the most Part) whither there be such a Place,
That which makes Death so formidable, that the Holy Ghost calls it the King of Terrors, (Job 18.14.) is not the Dissolution of our present being so much,
That which makes Death so formidable, that the Holy Ghost calls it the King of Terrors, (Job 18.14.) is not the Dissolution of our present being so much,
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but as it is an Introduction to Future Misery. the value of that Life which Death puts an end to, is mightily sunk by the continual Pressures and Grievances which attend it,
but as it is an Introduction to Future Misery. the valve of that Life which Death puts an end to, is mightily sunk by the continual Pressures and Grievances which attend it,
Secondly, That unholy Souls are actually in such a State of Misery, when the Bodies which Death hath parted them from, are lying in the Grave. As there is a Resurrection of (or to) Damnation, which concerns the Body, John 5.29.
Secondly, That unholy Souls Are actually in such a State of Misery, when the Bodies which Death hath parted them from, Are lying in the Grave. As there is a Resurrection of (or to) Damnation, which concerns the Body, John 5.29.
as the Blessedness of the one was not deferred, nor put off, so neither the Misery of the other. 2. The Rich Man here must be supposed to be in Hell, while he had five Brethren living upon Earth, under the Ministry of the Word,
as the Blessedness of the one was not deferred, nor put off, so neither the Misery of the other. 2. The Rich Man Here must be supposed to be in Hell, while he had five Brothers living upon Earth, under the Ministry of the Word,
if the Rich Man's Torments here, were to be understood after the Resurrection, for then the state of all Persons and Things, will be universally alter'd and fixed.
if the Rich Man's Torments Here, were to be understood After the Resurrection, for then the state of all Persons and Things, will be universally altered and fixed.
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3. The Time of Life is the Time of Divine Forbearance; whereas if the Souls of the Wicked were not turned into Hell before the Day of Judgment, there would be a much greater Exercise of Patience towards them after Death, than before it.
3. The Time of Life is the Time of Divine Forbearance; whereas if the Souls of the Wicked were not turned into Hell before the Day of Judgement, there would be a much greater Exercise of Patience towards them After Death, than before it.
4. Next to the Frevention of Hell it self, it would be the most acceptable Doctrine to a Sinner, to think that he should be kept, not only while he lives,
4. Next to the Frevention of Hell it self, it would be the most acceptable Doctrine to a Sinner, to think that he should be kept, not only while he lives,
but while the World stands, from going thither. If the not executing of Judgment speedily in this Life be an encouragement to Sin, Eccl. 8.11.
but while the World Stands, from going thither. If the not executing of Judgement speedily in this Life be an encouragement to since, Ecclesiastes 8.11.
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How much more would it be to have the Assurance of such a Suspension after Death? A little short respite makes Men Mad upon their Lusts; but how regardless would they be of all restraint, if Death and Damnation were so far asunder? It is the nearness of them one to another, which gives some check to the wickedness of Man upon the Earth, where otherwise would be none.
How much more would it be to have the Assurance of such a Suspension After Death? A little short respite makes Men Mad upon their Lustiest; but how regardless would they be of all restraint, if Death and Damnation were so Far asunder? It is the nearness of them one to Another, which gives Some check to the wickedness of Man upon the Earth, where otherwise would be none.
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Thirdly, How come the damned in Hell to have a Sense of those things there, which they had not here in this World? To lift up their Eyes then, which were always clos'd before? Ans.
Thirdly, How come the damned in Hell to have a Sense of those things there, which they had not Here in this World? To lift up their Eyes then, which were always closed before? Ans.
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but they shall feel their Danger when they are irrecoverably in it, like a Man that is tumbled into the midst of the Sea. They are sear'd and harden'd now,
but they shall feel their Danger when they Are irrecoverably in it, like a Man that is tumbled into the midst of the Sea. They Are seared and hardened now,
The sound of the Viol, the noises of wild and wanton Companions, the successive hurries from one carnal Pleasure to another, help very much to drown the Cryes of a Guilty Conscience here;
The found of the Violent, the noises of wild and wanton Sodales, the successive hurries from one carnal Pleasure to Another, help very much to drown the Cries of a Guilty Conscience Here;
because there is such a place as Heaven. Outer Darkness is the more Dismal by reason of it's Opposition to an Inheritance in Light. It adds to a Man's Torment to be upon the Rack, when others are at perfect rest in Abraham 's Bosom. A state of wretched Confinement is the less tolerable,
Because there is such a place as Heaven. Outer Darkness is the more Dismal by reason of it's Opposition to an Inheritance in Light. It adds to a Man's Torment to be upon the Rack, when Others Are At perfect rest in Abraham is Bosom. A state of wretched Confinement is the less tolerable,
when there are such as live in the sweet Enjoyment of glorious Liberty. It is an Aggravation of any Evil, to consider how great that good is, which it deprives us of, and excludes us from.
when there Are such as live in the sweet Enjoyment of glorious Liberty. It is an Aggravation of any Evil, to Consider how great that good is, which it deprives us of, and excludes us from.
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2. Envy, which is rais'd and sharpen'd by the Happiness of others, is a most uneasie, torturing Passion. Tho Wrath be cruel, and Anger outragious, yet Envy exceeds them;
2. Envy, which is raised and sharpened by the Happiness of Others, is a most uneasy, torturing Passion. Though Wrath be cruel, and Anger outrageous, yet Envy exceeds them;
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These blessed ones in Heaven, were formerly during their abode on Earth, of all Men the most despised; they were made a Gazing-stock (many of them) both by Reproaches and other Afflictions, Heb. 10.33. A scorn and a derision to those that were round about them, Psalm 44.13.
These blessed ones in Heaven, were formerly during their Abided on Earth, of all Men the most despised; they were made a Gazingstock (many of them) both by Reproaches and other Afflictions, Hebrew 10.33. A scorn and a derision to those that were round about them, Psalm 44.13.
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Now that these Men should be advanc't to so much Glory, must needs be very cutting to those that have vilified and set them at nought; they can never bear that such as they, counted the filth of the World, should be number'd among God's brightest Jewels.
Now that these Men should be advanced to so much Glory, must needs be very cutting to those that have vilified and Set them At nought; they can never bear that such as they, counted the filth of the World, should be numbered among God's Brightest Jewels.
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Time was, when the Door stood open, and they would not enter, so that they may thank themselves for being shut out. If they had not neglected this great Salvation, they had been partakers of it also.
Time was, when the Door stood open, and they would not enter, so that they may thank themselves for being shut out. If they had not neglected this great Salvation, they had been partakers of it also.
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to the Rich Man here, as well as to the Beggar; but the Beggar accepted what the Rich Man refus'd; and while the one was happy in his Choice, the other therefore might the more bitterly bewail his Folly. Fifthly, The ƲSE.
to the Rich Man Here, as well as to the Beggar; but the Beggar accepted what the Rich Man refused; and while the one was happy in his Choice, the other Therefore might the more bitterly bewail his Folly. Fifthly, The ƲSE.
or render it more desirable than it is, it would be so by the Sense which the Glorified have of the Misery of the Damned. This is reasonable to conclude from that apprehension which the Damned have of the Happiness of the Glorified. The Saints above are not ignorant of what they have escap't, and are redeem'd from;
or render it more desirable than it is, it would be so by the Sense which the Glorified have of the Misery of the Damned. This is reasonable to conclude from that apprehension which the Damned have of the Happiness of the Glorified. The Saints above Are not ignorant of what they have escaped, and Are redeemed from;
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tho as to their particular Knowledge of those that suffer what they escape, I should be Cautious of arguing too far from Revel. 14.10. where we read of Antichristians being tormented in the Presence of the Holy Angels.
though as to their particular Knowledge of those that suffer what they escape, I should be Cautious of arguing too Far from Revel. 14.10. where we read of Antichristians being tormented in the Presence of the Holy Angels.
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2. Exhortation. 1. Let all Persons be perswaded to know that for their good now, which otherwise they will know to their fruitless Vexation, when it is too late.
2. Exhortation. 1. Let all Persons be persuaded to know that for their good now, which otherwise they will know to their fruitless Vexation, when it is too late.
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But quickly after saw that Evil was come upon them, v. 41. Our Wisdom lies in the Exercise of preventive Knowledge; keeping our Eyes so open now, that we may never lift them up in Hell.
But quickly After saw that Evil was come upon them, v. 41. Our Wisdom lies in the Exercise of preventive Knowledge; keeping our Eyes so open now, that we may never lift them up in Hell.
but yet it becomes even a Child of God to tremble at the thoughts of what his Father will inflict on the Devil's Slaves, while he rejoyces in being begotten to better Hopes. We are to save Men with fear, rather than let them perish by foolish Confidence; for they that dare to Sin in the Face of such Destruction, can have no excuse or Cloak for their Sin.
but yet it becomes even a Child of God to tremble At the thoughts of what his Father will inflict on the Devil's Slaves, while he rejoices in being begotten to better Hope's. We Are to save Men with Fear, rather than let them perish by foolish Confidence; for they that Dare to since in the Face of such Destruction, can have no excuse or Cloak for their Sin.
THE Rich Man being (like Judas ) gone to his own Place, as hath been shewn, these Words begin the Dialogue, which is continued to the end of the Chapter, between Him and Abraham; which we are by no means to understand,
THE Rich Man being (like Judas) gone to his own Place, as hath been shown, these Words begin the Dialogue, which is continued to the end of the Chapter, between Him and Abraham; which we Are by no means to understand,
as if there were, or could be, any such Conferences held between the glorified and damned; for the Rich Man saw Abraham afar off, v. 23. Heaven and Hell are at too great a Distance, to admit of mutual Conversation betwixt their several Inhabitants; but the scope of the whole is to shew, what might be probably urged by the one, and what might as reasonably be replied by the other. In this Verse particularly, we find the Rich Man turn'd Beggar: Lazarus had been so on Earth,
as if there were, or could be, any such Conferences held between the glorified and damned; for the Rich Man saw Abraham afar off, v. 23. Heaven and Hell Are At too great a Distance, to admit of mutual Conversation betwixt their several Inhabitants; but the scope of the Whole is to show, what might be probably urged by the one, and what might as reasonably be replied by the other. In this Verse particularly, we find the Rich Man turned Beggar: Lazarus had been so on Earth,
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and laid a great deal of stress upon it, that they had Abraham to be their Father, Mat. 3.9. John 8.39. They Thought that the Priviledge of being descended from him, gave them a rightful claim to all manner of Blessings;
and laid a great deal of stress upon it, that they had Abraham to be their Father, Mathew 3.9. John 8.39. They Thought that the Privilege of being descended from him, gave them a rightful claim to all manner of Blessings;
and therefore the Rich Man here is introduced speaking in their Language, to Preface the following Words with more Advantage. 2. The Petition it self, which is set down both more generally,
and Therefore the Rich Man Here is introduced speaking in their Language, to Preface the following Words with more Advantage. 2. The Petition it self, which is Set down both more generally,
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One may very well think that the Papists are put very hard to it, when they would draw in this Text to countenance the Doctrine and Practice of Praying to departed Saints; whereas the Supplicant here, was not a living Man, but a damned Soul in Hell;
One may very well think that the Papists Are put very hard to it, when they would draw in this Text to countenance the Doctrine and Practice of Praying to departed Saints; whereas the Supplicant Here, was not a living Man, but a damned Soul in Hell;
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and so his request may be divided into three Parts. 1. [ Send Lazarus ]; 'tis no strange thing for the proudest Sinners to be sometimes glad of the help of the meanest Saints; to seek to be beholden to those very Persons to whom they themselves have been most barbarous; as the Rich Man here intreats relief by that Lazarus, whom he when on Earth would not relieve.
and so his request may be divided into three Parts. 1. [ Send Lazarus ]; it's no strange thing for the proudest Sinners to be sometime glad of the help of the Meanest Saints; to seek to be beholden to those very Persons to whom they themselves have been most barbarous; as the Rich Man Here intreats relief by that Lazarus, whom he when on Earth would not relieve.
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but be willing also to employ the Instruments which now they are most apt to sleight. 2. [ That he may dip the Tip of his Finger in Water ] the three hundred Men of whom Gideon's Army was compos'd by God's Direction, were such as lapped the Water, by taking a little in the Palms of their Hands,
but be willing also to employ the Instruments which now they Are most apt to sleight. 2. [ That he may dip the Tip of his Finger in Water ] the three hundred Men of whom Gideon's Army was composed by God's Direction, were such as lapped the Water, by taking a little in the Palms of their Hands,
how little soever those miserable Souls do crave, there is nothing which will be granted. 3. [ And cool my Tongue ] separate Souls have really no Tongues, any more than Eyes; but there may be an Allusion to the Anguish of this Part, because the Tongue is a Member whose sinful Abuse is particularly punisht in the next World;
how little soever those miserable Souls do crave, there is nothing which will be granted. 3. [ And cool my Tongue ] separate Souls have really no Tongues, any more than Eyes; but there may be an Allusion to the Anguish of this Part, Because the Tongue is a Member whose sinful Abuse is particularly punished in the next World;
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This, and such like Passages in Scripture, have given the occasion of the Dispute, whether Hell-fire be Material or Metaphorical; whether it be properly and strictly Fire, such as we see or feel in this World,
This, and such like Passages in Scripture, have given the occasion of the Dispute, whither Hell-fire be Material or Metaphorical; whither it be properly and strictly Fire, such as we see or feel in this World,
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the Soul is no combustible Substance. (2.) The Fire which the Damned are sentenc'd to, is the same with that which is prepared for the Devil and his Angels, of whom real Fire can take no hold,
the Soul is no combustible Substance. (2.) The Fire which the Damned Are sentenced to, is the same with that which is prepared for the devil and his Angels, of whom real Fire can take no hold,
and upon whom it hath no Power, Mat. 25.41. (3.) Temporal Calamities in this World are often set forth by the Metaphor of Fire, Psalm 66.12. Isa. 43.2.
and upon whom it hath no Power, Mathew 25.41. (3.) Temporal Calamities in this World Are often Set forth by the Metaphor of Fire, Psalm 66.12. Isaiah 43.2.
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when it cannot be understood of Fire in a literal Sense, Psalm 79.5. James 5.3. (5.) This Metaphor, when applied to Eternal Punishments, is often varied, which intimates a figurative Meaning. Sometimes Hell is stiled a Furnace of Fire, Mat. 13.50.
when it cannot be understood of Fire in a literal Sense, Psalm 79.5. James 5.3. (5.) This Metaphor, when applied to Eternal Punishments, is often varied, which intimates a figurative Meaning. Sometime Hell is styled a Furnace of Fire, Mathew 13.50.
and at other Times a Luke of Fire, Rev. 20.14, 15. Now a Furnace and a Lake are so very different, that Hell cannot be both, if we take those Phrases according to the Letter. (6.) The Representation of the Torments of Hell by Fire, does not only refer to Fire in general,
and At other Times a Lycia of Fire, Rev. 20.14, 15. Now a Furnace and a Lake Are so very different, that Hell cannot be both, if we take those Phrases according to the letter. (6.) The Representation of the Torments of Hell by Fire, does not only refer to Fire in general,
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as a raging furious Element, but it seems to have a particular respect to that Fire, wherein the Idolatrous Israelites offer'd up their Children to Moloch. This is the Tophet, which the Prophet says, was ordain'd of Old; Isa. 30. ult. And the place where this Cruelty was exercis'd, was the Valley of Hinnom (near to Jerusalem ); and therefore Hell-fire, Mat. 5.22. is in the Greek, the Fire of Gehenna, or the Fire of the Valley of Hinnom.
as a raging furious Element, but it seems to have a particular respect to that Fire, wherein the Idolatrous Israelites offered up their Children to Moloch. This is the Tophet, which the Prophet Says, was ordained of Old; Isaiah 30. ult. And the place where this Cruelty was exercised, was the Valley of Hinnom (near to Jerusalem); and Therefore Hell-fire, Mathew 5.22. is in the Greek, the Fire of Gehenna, or the Fire of the Valley of Hinnom.
Wretched Souls will be sacrific'd to Infinite Justice, as those Poor Infants were there to a senseless Idol. So that the Holy Ghost makes use of the similitude of Fire in this dismal Case,
Wretched Souls will be sacrificed to Infinite justice, as those Poor Infants were there to a senseless Idol. So that the Holy Ghost makes use of the similitude of Fire in this dismal Case,
Thirdly, Why all Refreshments are righteously withheld. Fourthly, The ƲSE. First, To shew, what those Refreshments are, which the Damned in Hell desire.
Thirdly, Why all Refreshments Are righteously withheld. Fourthly, The ƲSE. First, To show, what those Refreshments Are, which the Damned in Hell desire.
So far as the Light of Scripture, and the Nature of the thing will help us to judge of a State, which we are utter Strangers to, we may with good Reason conclude, that whatsoever would Minister any relief to them, is earnestly wisht for by them. Particularly
So Far as the Light of Scripture, and the Nature of the thing will help us to judge of a State, which we Are utter Strangers to, we may with good Reason conclude, that whatsoever would Minister any relief to them, is earnestly wished for by them. Particularly
The Principles of Sensuality stick to them, as much as ever, tho they are debarr'd from the Acts. It is part of their Sorrow, that they have left all their Delights behind them;
The Principles of Sensuality stick to them, as much as ever, though they Are debarred from the Acts. It is part of their Sorrow, that they have left all their Delights behind them;
than Heaven. Tho they enjoy'd too much of these things, while they liv'd, yet even after Death they say not, that they had enough; they would be glad to return to them again;
than Heaven. Though they enjoyed too much of these things, while they lived, yet even After Death they say not, that they had enough; they would be glad to return to them again;
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Ordinary Infirmities in this World they were able to sustain; but the Torments of Hell do so vastly exceed, that they cannot bear up. As no Humane Power can resist the Indignation of God,
Ordinary Infirmities in this World they were able to sustain; but the Torments of Hell do so vastly exceed, that they cannot bear up. As no Humane Power can resist the Indignation of God,
how strangely would they be upheld? God Promises to make the good Man's Bed in his Sickness; and if he should do the like for those that make their Beds in Hell, how much more easie would they be,
how strangely would they be upheld? God Promises to make the good Man's Bed in his Sickness; and if he should do the like for those that make their Beds in Hell, how much more easy would they be,
than they are? One Smile from God, the least Glimpse of any Favour, would wonderfully revive them in that Congregation of the Dead. Now tho the Damned bear no Love to God themselves,
than they Are? One Smile from God, the least Glimpse of any Favour, would wonderfully revive them in that Congregation of the Dead. Now though the Damned bear no Love to God themselves,
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Now the Hand of God lyes very heavy upon all that are in Hell; and therefore if God would but moderate their Sufferings, it would be a marvellous Refreshment.
Now the Hand of God lies very heavy upon all that Are in Hell; and Therefore if God would but moderate their Sufferings, it would be a marvellous Refreshment.
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But in Hell, he makes a way to his Anger, he stirs up all his Wrath, so that a forbearance of some Degrees of Punishment would gratifie them in some part of their Wishes.
But in Hell, he makes a Way to his Anger, he stirs up all his Wrath, so that a forbearance of Some Degrees of Punishment would gratify them in Some part of their Wishes.
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the Vengeance which he hath now in store, will then be all brought forth; and therefore in such a Case, the Suppression of any of it is undoubtedly to be desir'd.
the Vengeance which he hath now in store, will then be all brought forth; and Therefore in such a Case, the Suppression of any of it is undoubtedly to be desired.
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4. Intermission in Suffering, tho but for a few Moments, now and then, would be counted an Advantage in a miserable Eternity. That which makes their Torments the worse, is the Constancy of them,
4. Intermission in Suffering, though but for a few Moments, now and then, would be counted an Advantage in a miserable Eternity. That which makes their Torments the Worse, is the Constancy of them,
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as well as the length; they are continual, as well as endless. 'Tis the Accent of Misery, to be visited every Moment; so David cryes out, Psalm 32.4. Day and Night thy Hand was heavy upon me;
as well as the length; they Are continual, as well as endless. It's the Accent of Misery, to be visited every Moment; so David cries out, Psalm 32.4. Day and Night thy Hand was heavy upon me;
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How long wilt thou not depart from me, nor let me alone, till I swallow down my Spittle? It was a small Relaxation of his Troubles which he sought for,
How long wilt thou not depart from me, nor let me alone, till I swallow down my Spittle? It was a small Relaxation of his Troubles which he sought for,
but is always going on. How comfortable therefore would it be to them, to be allow'd the least breathing Time, the shortest interval between one Pang and another? Whereas in Hell, it is not so much a Succession of Misery,
but is always going on. How comfortable Therefore would it be to them, to be allowed the least breathing Time, the Shortest interval between one Pang and Another? Whereas in Hell, it is not so much a Succession of Misery,
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If they were able to do this, the enduring of those Torments would be far less grievous: If they could separate their Minds from their Troubles, they might make them tolerable; but when our Troubles do fully possess our Minds,
If they were able to do this, the enduring of those Torments would be Far less grievous: If they could separate their Minds from their Troubles, they might make them tolerable; but when our Troubles doe Fully possess our Minds,
It must be always present to their Understandings, because the Understanding is one of the Parts affected; the smoke of their Torment is continually flying in their Eyes, and beating back in their Faces, as fast as it issues forth. What a Refreshment would it be,
It must be always present to their Understandings, Because the Understanding is one of the Parts affected; the smoke of their Torment is continually flying in their Eyes, and beating back in their Faces, as fast as it issues forth. What a Refreshment would it be,
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Desires of Grace are not more natural to holy renewed Souls, than the Love of Rest and Ease is to the very worst of sinful Souls. If Heaven be revealed to a Sinner in Torments,
Desires of Grace Are not more natural to holy renewed Souls, than the Love of Rest and Ease is to the very worst of sinful Souls. If Heaven be revealed to a Sinner in Torments,
as a state of Happiness and Tranquility, he cannot but covet it, tho he hath no Inclination to it as a state of Purity and sinless Perfection. Nature will produce such Desires as these;
as a state of Happiness and Tranquillity, he cannot but covet it, though he hath no Inclination to it as a state of Purity and sinless Perfection. Nature will produce such Desires as these;
for insatiable restless Desires after that which is impossible to be obtain'd, are certainly an extraordinary Punishment; to Lust and not to have, yea to Lust strongly,
for insatiable restless Desires After that which is impossible to be obtained, Are Certainly an extraordinary Punishment; to Lust and not to have, yea to Lust strongly,
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Thirdly, Why are all Refreshments righteously withheld from damned Souls, tho passionately desir'd? There are divers Reasons tending to the Vindication of God's Justice in this Case As
Thirdly, Why Are all Refreshments righteously withheld from damned Souls, though passionately desired? There Are diverse Reasons tending to the Vindication of God's justice in this Case As
They that will not own their Benefactor, are deservedly punisht with the loss of all his Benefits; as was threaten'd to the Israelites, Deut. 28.47, 48. Because thou servedst not the Lord thy God with Joyfulness and gladness of Heart for the abundance of all things;
They that will not own their Benefactor, Are deservedly punished with the loss of all his Benefits; as was threatened to the Israelites, Deuteronomy 28.47, 48. Because thou servedst not the Lord thy God with Joyfulness and gladness of Heart for the abundance of all things;
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2. Because all that they had from God, while they were in this World, they were ready to take it as their due; as if it were a Debt, ad not an Alms, as if it rightfully belong'd,
2. Because all that they had from God, while they were in this World, they were ready to take it as their endue; as if it were a Debt, and not an Alms, as if it rightfully belonged,
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that he who is the Lord of both Worlds, might have dealt with them before, as he does now. God is kind to the unthankful and to the Evil in this World, Luke 6, 35. But they are not sensible of his Kindness;
that he who is the Lord of both World's, might have dealt with them before, as he does now. God is kind to the unthankful and to the Evil in this World, Lycia 6, 35. But they Are not sensible of his Kindness;
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3. Because they enlarg'd their Desire as Hell, and would not be satisfied, while they had their abode on Earth, Hab. 2.5. Small Matters would not Content them, while they were living here; a sufficiency would not serve;
3. Because they enlarged their Desire as Hell, and would not be satisfied, while they had their Abided on Earth, Hab. 2.5. Small Matters would not Content them, while they were living Here; a sufficiency would not serve;
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It is therefore a righteous thing that these losty Sinners should be brought so low, as to value that which before they would have spilt upon the Ground; to seek those mean Refreshments which once they would have scorn'd.
It is Therefore a righteous thing that these losty Sinners should be brought so low, as to valve that which before they would have spilled upon the Ground; to seek those mean Refreshments which once they would have scorned.
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Now they are punisht in their own Kind; they that draw out their Souls to the Hungry, are under a Promise that God will satisfie their Souls in Drought;
Now they Are punished in their own Kind; they that draw out their Souls to the Hungry, Are under a Promise that God will satisfy their Souls in Drought;
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nor eaten his Morsel alone, without affording the Fatherless a share, c. 31.16, 17. But how can they expect to be reliev'd by God hereafter, that have sent so many empty away here, whom it was in their Power to supply? The Rich Man refused Crumbs to Lazarus, and is therefore denied a Drop himself. Fourthly, The ƲSE.
nor eaten his Morsel alone, without affording the Fatherless a share, c. 31.16, 17. But how can they expect to be relieved by God hereafter, that have sent so many empty away Here, whom it was in their Power to supply? The Rich Man refused Crumbs to Lazarus, and is Therefore denied a Drop himself. Fourthly, The ƲSE.
1. Information. 1. If Souls have no Refreshment in Hell, how much less will they have a release out of it? Who can look for a total Cessation of those Torments, of which he cannot obtain so much as a Partial Mitigation? If the Sinner can have nothing to lessen his Misery,
1. Information. 1. If Souls have no Refreshment in Hell, how much less will they have a release out of it? Who can look for a total Cessation of those Torments, of which he cannot obtain so much as a Partial Mitigation? If the Sinner can have nothing to lessen his Misery,
how can he think that any thing should ever put an end to it, which is a great deal more? The Rich Man's not prevailing for a little Water to cool his enflamed Tongue, is an unquestionable ground for a very uncomfortable Inference, that the Fire shall never be quenched;
how can he think that any thing should ever put an end to it, which is a great deal more? The Rich Man's not prevailing for a little Water to cool his inflamed Tongue, is an unquestionable ground for a very uncomfortable Inference, that the Fire shall never be quenched;
which for certainty's sake, our Lord recites three times over, Mark 9.44, 46, 48. 2. Damned Souls cannot desire Ʋnion to their Bodies. This is naturally and justly desir'd by glorified Spirits, because that Re-union will compleat the Happiness of their whole Persons; but it will add to the wretchedness of the Damned,
which for certainty's sake, our Lord recites three times over, Mark 9.44, 46, 48. 2. Damned Souls cannot desire Ʋnion to their Bodies. This is naturally and justly desired by glorified Spirits, Because that Reunion will complete the Happiness of their Whole Persons; but it will add to the wretchedness of the Damned,
and if the Body were never to be raised, and if in this Sense they were to lye down and not be gathered, ( job 27.19) they would never repine. 3. Being it self is without doubt undesirable to the Damned.
and if the Body were never to be raised, and if in this Sense they were to lie down and not be gathered, (job 27.19) they would never repine. 3. Being it self is without doubt undesirable to the Damned.
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If they could return to their first nothing, or be turned to absolute Destruction, it would be better for them. like those, Rev. 9.6. They seek Death, and find it not, and desire to Dye, but it flyes from them.
If they could return to their First nothing, or be turned to absolute Destruction, it would be better for them. like those, Rev. 9.6. They seek Death, and find it not, and desire to Die, but it flies from them.
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There is no Man so fond of the Notion of Existence, but what would rather chuse not to be, than to be extreamly miserable. Christ tells us in the Case of Judas, It had been good for that Man,
There is no Man so found of the Notion of Existence, but what would rather choose not to be, than to be extremely miserable. christ tells us in the Case of Judas, It had been good for that Man,
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if he had not been Born, Mat. 26.24. 2. Exhortation. 1. Despise the utmost Severities of Men, when compared with what God inflicts in the next World.
if he had not been Born, Mathew 26.24. 2. Exhortation. 1. Despise the utmost Severities of Men, when compared with what God inflicts in the next World.
Flatter not your selves with that as a Mark or Evidence of Grace, which (you see) is consistent with a state of actual Damnation. No Man would go to Hell,
Flatter not your selves with that as a Mark or Evidence of Grace, which (you see) is consistent with a state of actual Damnation. No Man would go to Hell,
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or at least, no Man would be detained there, if the craving of Deliverance thence might be accepted with God. 3. Live in the diligent Pursuits of Heaven, where you will meet with the Happy Reverse of all that hath been now said.
or At least, no Man would be detained there, if the craving of Deliverance thence might be accepted with God. 3. Live in the diligent Pursuits of Heaven, where you will meet with the Happy Reverse of all that hath been now said.
God will deal with you there, as Solomon with the Queen of Sheba, 2 Chron. 9.12. Give you all your Desire, and vastly outdo it. God will do for you, beyond what you can think; future Enjoyment shall exceed all present Imagination. You shall not ask drops of Water, but have Rivers of Pleasure, and swim in a full Ocean of Joy, without the least Drop of Sorrow to diminish it.
God will deal with you there, as Solomon with the Queen of Sheba, 2 Chronicles 9.12. Give you all your Desire, and vastly outdo it. God will do for you, beyond what you can think; future Enjoyment shall exceed all present Imagination. You shall not ask drops of Water, but have rivers of Pleasure, and swim in a full Ocean of Joy, without the least Drop of Sorrow to diminish it.
In which part of the Answer we have these four things, the Title of the Person spoken to, the serious Act which he is put upon, the subject Matter of that Act,
In which part of the Answer we have these four things, the Title of the Person spoken to, the serious Act which he is put upon, the Subject Matter of that Act,
and of his Seed according to the Flesh, or because this was a common and customary Term, which Superiours made use of in speaking to their Inferiors. So Joshua to Achan, My Son, Josh. 7.19.
and of his Seed according to the Flesh, or Because this was a Common and customary Term, which Superiors made use of in speaking to their Inferiors. So joshua to achan, My Son, Josh. 7.19.
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Nor is there any more Affection express't hereby, than by the usual Compellation of Friend, a Name sometimes given to real Enemies; as by Christ to Judas, Mat. 26.50.
Nor is there any more Affection expressed hereby, than by the usual Compellation of Friend, a Name sometime given to real Enemies; as by christ to Judas, Mathew 26.50.
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Abraham's Children, that walk not in his Steps, will fall into the greater Condemnation; if he be their Father, it will be enquir'd, where is their Faith, and their Obedience, in Imitation of his? For otherwise, such a Relation will but make them the greater Sinners,
Abraham's Children, that walk not in his Steps, will fallen into the greater Condemnation; if he be their Father, it will be inquired, where is their Faith, and their obedience, in Imitation of his? For otherwise, such a Relation will but make them the greater Sinners,
and so much perverted now, will be exercised hereafter, to the increase of thier Sorrow; for they will have Everlasting Leisure in Hell to review their Folly and Madness, while they liv'd on Earth.
and so much perverted now, will be exercised hereafter, to the increase of their Sorrow; for they will have Everlasting Leisure in Hell to review their Folly and Madness, while they lived on Earth.
But when he came to Dye, recollects it, and pronounces a sharp Censure upon it, c. 49.4. Men have their Arts of forgetfulness while they live, which are impracticable after Death;
But when he Come to Die, recollects it, and pronounces a sharp Censure upon it, c. 49.4. Men have their Arts of forgetfulness while they live, which Are impracticable After Death;
which is Twofold, partly concerning himself, and partly referring to the Beggar. (1.) Concerning Himself; [ That thou in thy Life-time receivedst thy good things ].
which is Twofold, partly Concerning himself, and partly referring to the Beggar. (1.) Concerning Himself; [ That thou in thy Lifetime Received thy good things ].
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Providence had indulg'd him during that space, in what his Soul desir'd, tho now an End was put to all those Fruitions. (2.) That which referr'd to the Leggar; [ And likewise Lazarus evil things ].
Providence had indulged him during that Molle, in what his Soul desired, though now an End was put to all those Fruitions. (2.) That which referred to the Leggar; [ And likewise Lazarus evil things ].
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Afflictions and Sufferings are properly Evils, tho they Work for good; their Operations and Issues do not alter their Nature. Now the Lot which was appointed and assign'd to Lazarus, consisted mostly of such things;
Afflictions and Sufferings Are properly Evils, though they Work for good; their Operations and Issues do not altar their Nature. Now the Lot which was appointed and assigned to Lazarus, consisted mostly of such things;
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for Evil is received at the Hands of God, as well as Good, Job 2.10. He disposes and dispenses to all, according as he sees fit. 4. A reasonable Inference propounded from hence;
for Evil is received At the Hands of God, as well as Good, Job 2.10. He disposes and dispenses to all, according as he sees fit. 4. A reasonable Inference propounded from hence;
Thou couldst not expect, that thou shouldst be Happy, or he be Miserable, in both Worlds; but as he preferr'd the Delights of Heaven to the Pleasures of Sin, so he now possesses them,
Thou Couldst not expect, that thou Shouldst be Happy, or he be Miserable, in both World's; but as he preferred the Delights of Heaven to the Pleasures of since, so he now Possesses them,
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Eternal recompences for the Good, and Temporal ones for the Bad. The Men of the Earth are as God's hired Servants; when they do any thing for him, they seldom do it for nought. We have a signal instance;
Eternal recompenses for the Good, and Temporal ones for the Bad. The Men of the Earth Are as God's hired Servants; when they do any thing for him, they seldom do it for nought. We have a signal instance;
Ezek. 29.18, 19, 20. Son of Man, Nebuchadnezzar King of Babylon caused his Army to serve a great Service against Tyrus, yet had he no Wages, nor his Army for it;
Ezekiel 29.18, 19, 20. Son of Man, Nebuchadnezzar King of Babylon caused his Army to serve a great Service against Tyre, yet had he no Wages, nor his Army for it;
2. They are given them as their Portion. David prays to be deliver'd from the Men of the World, who have their Portion in this Life, Psalm 17.14. i. e. Their whole Portion made up of the things of this Life. When God gives out all the Good that he ever designs to give to this or that Man, it is call'd his Portion, as when the Prodigal, upon the Division of his Father's Estate, took that Part of it which fell to him, Luke 15.12.
2. They Are given them as their Portion. David prays to be Delivered from the Men of the World, who have their Portion in this Life, Psalm 17.14. i. e. Their Whole Portion made up of the things of this Life. When God gives out all the Good that he ever designs to give to this or that Man, it is called his Portion, as when the Prodigal, upon the Division of his Father's Estate, took that Part of it which fell to him, Lycia 15.12.
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So Abraham, when he gave all his Haereditary Possessions to Isaac, the promised Seed, in whose Veins the Blood of the Covenant ran, yet to the Sons of the Concubines which he had, he gave Gifts also, Gen. 25.5, 6. He did not send them away empty, but gave them what they were to expect from him, at once, during his own Life.
So Abraham, when he gave all his Hereditary Possessions to Isaac, the promised Seed, in whose veins the Blood of the Covenant ran, yet to the Sons of the Concubines which he had, he gave Gifts also, Gen. 25.5, 6. He did not send them away empty, but gave them what they were to expect from him, At once, during his own Life.
Thus God deals with the Children of this World; tho he does not make them Joyntheirs with his own, who are Joynt-heirs with Christ, (typified by Isaac ) yet he allows them for their present liberal Maintenance, as his Creatures and off-spring in general.
Thus God deals with the Children of this World; though he does not make them Jointheirs with his own, who Are Joint heirs with christ, (typified by Isaac) yet he allows them for their present liberal Maintenance, as his Creatures and offspring in general.
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3. They are given them in Compliance with their own Desire and Choice. God answers them in the Joy of their Heart, Eccl. 5.20. He grants them according to what they wish, and suffers them to please themselves;
3. They Are given them in Compliance with their own Desire and Choice. God answers them in the Joy of their Heart, Ecclesiastes 5.20. He grants them according to what they wish, and suffers them to please themselves;
he sets two Worlds before them, seen Things in Hand, and unseen Things in Hope; and because they incline to that which is Visible and Present (as of our selves we all should do) he lets them have it,
he sets two World's before them, seen Things in Hand, and unseen Things in Hope; and Because they incline to that which is Visible and Present (as of our selves we all should do) he lets them have it,
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and yet they would not be disswaded, but still insisted on being like the rest of the Nations, God says, Hearken to their Voice, and make them a King, 1 Sam. 8.22. Let it be to them, as they require and resolve that it shall be;
and yet they would not be dissuaded, but still insisted on being like the rest of the nations, God Says, Harken to their Voice, and make them a King, 1 Sam. 8.22. Let it be to them, as they require and resolve that it shall be;
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4. They are given as Trials of their Fidelity. Worldly Men are very apt indeed to think themselves Lords, and call these things their own, as if not accountable to God himself;
4. They Are given as Trials of their Fidis. Worldly Men Are very apt indeed to think themselves lords, and call these things their own, as if not accountable to God himself;
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The Things of this World are strictly committed to their Trust, and they are truly oblig'd to be faithful in the unrighteous Mammon, v. 11. of this Chap. God knows very well that they will not be so, before he proves them;
The Things of this World Are strictly committed to their Trust, and they Are truly obliged to be faithful in the unrighteous Mammon, v. 11. of this Chap. God knows very well that they will not be so, before he Proves them;
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5. They are given in Judgment to them, not in Mercy; as appears by the Event. They that will be Rich (and whom God permits to obtain their Will) fall into Temptation and a Snare, 1 Tim. 6.9. the infinitely Wise God foresees how hurtful and mischievous these things will be to their greedy Owners, before they compass them;
5. They Are given in Judgement to them, not in Mercy; as appears by the Event. They that will be Rich (and whom God permits to obtain their Will) fallen into Temptation and a Snare, 1 Tim. 6.9. the infinitely Wise God foresees how hurtful and mischievous these things will be to their greedy Owners, before they compass them;
Whatsoever God gives, without his Effectual Grace, for a due Improvement of it, and escape of the Temptations belonging to it, is certainly given in Anger, rather than in Love. Psalm 69.22.
Whatsoever God gives, without his Effectual Grace, for a due Improvement of it, and escape of the Temptations belonging to it, is Certainly given in Anger, rather than in Love. Psalm 69.22.
Let their Table become a Snare before them, &c. Do not we take that for a Curse upon the Sinner's Prosperity? And how can this Curse be avoided, where Grace is denied,
Let their Table become a Snare before them, etc. Do not we take that for a Curse upon the Sinner's Prosperity? And how can this Curse be avoided, where Grace is denied,
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as an Antidote against the sweet, but killing Poison? As Judas 's Discipleship made way for his Treason (he could never have betrayed Christ, if he had not been so familiar with him) so their flourishing prepares for their Destruction.
as an Antidote against the sweet, but killing Poison? As Judas is Discipleship made Way for his Treason (he could never have betrayed christ, if he had not been so familiar with him) so their flourishing prepares for their Destruction.
A Sinner that hath merrily spent his Day, will have melancholy reflections upon it, when Night comes. 'Tis dreadful to consider, that all his Pleasure is gone, and the Place where he took his fill of it, must know him no more. When David in his time of Banishment from the Sanctuary, remember'd that he had gone with the Multitude of Devout Worshippers to the House of God, it almost overwhelm'd him, Psalm 42.4.
A Sinner that hath merrily spent his Day, will have melancholy reflections upon it, when Night comes. It's dreadful to Consider, that all his Pleasure is gone, and the Place where he took his fill of it, must know him no more. When David in his time of Banishment from the Sanctuary, remembered that he had gone with the Multitude of Devout Worshippers to the House of God, it almost overwhelmed him, Psalm 42.4.
2. They will be stung with a Sence of their Folly, in over-valuing things so unserviceable to them at their greatest need. They now find, that the Riches which they magnified,
2. They will be stung with a Sense of their Folly, in overvaluing things so unserviceable to them At their greatest need. They now find, that the Riches which they magnified,
and trusted in, Profit not in the Day of Wrath, Prov. 11.4. Their strong City is beaten down, and the high Wall in their own Conceit, (like those of Jericho ) is now laid flat.
and trusted in, Profit not in the Day of Wrath, Curae 11.4. Their strong city is beaten down, and the high Wall in their own Conceit, (like those of Jericho) is now laid flat.
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for they have fared, like Agag, the King of the Amalekites, who tho he came delicately, was hewn in Pieces, 1 Sam. 15.32, 33. What a Price did I set (will the once Wealthy Sinner say) upon my great Possessions, which stood all for sorry worthless Cyphers at the approach of Death and Judgment? What am I the better now for that which I madly thought to be my chiefest Good? What have I done in leaning on such weak and wretched Supports, which have all failed me,
for they have fared, like Agag, the King of the Amalekites, who though he Come delicately, was hewn in Pieces, 1 Sam. 15.32, 33. What a Price did I Set (will the once Wealthy Sinner say) upon my great Possessions, which stood all for sorry worthless Ciphers At the approach of Death and Judgement? What am I the better now for that which I madly Thought to be my chiefest Good? What have I done in leaning on such weak and wretched Supports, which have all failed me,
and are utterly withdrawn from Me? How blind was I to make Gold my Confidence, instead of God? Like the Idolaters that lay bold upon feeble Deities, which cannot bear them up, 2 Chron. 7.22. 3. The Thoughts of these things will be the more uneasie, in that they were bewitcht by them into a total forgetfulness of God, and of their main Concernments. these very things diverted and put them by from chusing the good Part, which would never have been taken away from them;
and Are utterly withdrawn from Me? How blind was I to make Gold my Confidence, instead of God? Like the Idolaters that lay bold upon feeble Deities, which cannot bear them up, 2 Chronicles 7.22. 3. The Thoughts of these things will be the more uneasy, in that they were bewitched by them into a total forgetfulness of God, and of their main Concernments. these very things diverted and put them by from choosing the good Part, which would never have been taken away from them;
these sensual Delights on Earth kept them from having any Conversation in Heaven. These broken Cisterns made them forsake the Living Fountain; this outward Plenty led them to be regardless of their inward Poverty. In minding and pursuing earthly Things, they neglected their Souls and all that was Spiritual;
these sensual Delights on Earth kept them from having any Conversation in Heaven. These broken Cisterns made them forsake the Living Fountain; this outward Plenty led them to be regardless of their inward Poverty. In minding and pursuing earthly Things, they neglected their Souls and all that was Spiritual;
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Will not the remembrance of this be very perplexing? That for such Vanities and Trifles they should wast all their Time, and hazard their Eternity? How may they Curse the Day wherein they were made Rich, and when the Glory of their House was increased? If they had been poorer in this World, perhaps they might have been Richer towards God.
Will not the remembrance of this be very perplexing? That for such Vanities and Trifles they should wast all their Time, and hazard their Eternity? How may they Curse the Day wherein they were made Rich, and when the Glory of their House was increased? If they had been Poorer in this World, perhaps they might have been Richer towards God.
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As God hath a Book of Remembrance written before him, (his own Omniscience being a perfect Register of all our Sins) so the Sinner himself hath a Book of remembrance too in his own Bosom; he carries it about with him now, (as Ʋriah did the Letter from David to Joab ) but he reads it not;
As God hath a Book of Remembrance written before him, (his own Omniscience being a perfect Register of all our Sins) so the Sinner himself hath a Book of remembrance too in his own Bosom; he carries it about with him now, (as Ʋriah did the letter from David to Joab) but he reads it not;
but Conscience all this while kept a strict and faithful Account, and and in the next World this account will be all call'd over, and spread like the Prophet's Roll, which was written within and without, Lamentation,
but Conscience all this while kept a strict and faithful Account, and and in the next World this account will be all called over, and spread like the Prophet's Roll, which was written within and without, Lamentation,
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and Mourning, and Wo, Ezek. 2.10. 5. The Devil, who hath been their successful Tempter by these things, will be also their Everlasting Troubler. Satan is most ready to accuse those now, whom he cannot prevailingly tempt; as Joseph 's Mistress charg'd him falsly with the wickedness which she could by no means allure him to commit;
and Mourning, and Woe, Ezekiel 2.10. 5. The devil, who hath been their successful Tempter by these things, will be also their Everlasting Troubler. Satan is most ready to accuse those now, whom he cannot prevailingly tempt; as Joseph is Mistress charged him falsely with the wickedness which she could by no means allure him to commit;
but these Accusations can do no harm, tho they may give some Disturbance, till the Soul is clear'd from them by the Witness of the Spirit. The Case of the Damned is much otherwise;
but these Accusations can do no harm, though they may give Some Disturbance, till the Soul is cleared from them by the Witness of the Spirit. The Case of the Damned is much otherwise;
If he will trouble Believers with lying Calumnies, how much more will he torment the Sinner, when he hath Truth on his side? The Prince of this World will industriously put them in mind, with what empty Toyes he charm'd them into Hell.
If he will trouble Believers with lying Calumnies, how much more will he torment the Sinner, when he hath Truth on his side? The Prince of this World will industriously put them in mind, with what empty Toys he charmed them into Hell.
Thirdly, How is the Justice of God vindicated hereby? For God will be clear when he judgeth, and the Condemned shall be speechless. Ans. In this Case we may consider, That
Thirdly, How is the justice of God vindicated hereby? For God will be clear when he Judgeth, and the Condemned shall be speechless. Ans. In this Case we may Consider, That
1. These good Things which they receiv'd, were truly good in their Original, and in their Tendency, and became Evil to them, meerly by their own Means. They were good in their Original,
1. These good Things which they received, were truly good in their Original, and in their Tendency, and became Evil to them, merely by their own Means. They were good in their Original,
Souls should be drawn to God even with outward Mercies, as with Bands of Love, Hos. 11.4. 'Tis unnatural to be weaned from him by the Kindness which he shews to us;
Souls should be drawn to God even with outward mercies, as with Bans of Love, Hos. 11.4. It's unnatural to be weaned from him by the Kindness which he shows to us;
Others more Righteous than themselves, received evil things at the same time, as we read in the Text. They sate at ease, while the Church of God was afflicted, tossed with tempest, and not comforted, Isa. 54.11.
Others more Righteous than themselves, received evil things At the same time, as we read in the Text. They sat At ease, while the Church of God was afflicted, tossed with tempest, and not comforted, Isaiah 54.11.
And therefore if such Clemency hath harden'd them, when the Rigour of Adversity hath wrought contrary Effects upon others, their Demnation must needs be Just.
And Therefore if such Clemency hath hardened them, when the Rigour of Adversity hath wrought contrary Effects upon Others, their Demnation must needs be Just.
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It was one of the posing Questions which Job put to his friends, concerning the prosperously wicked, Wherefore do they live and become old? Job 21.7. as if it were hard to reconcile it to the righteousness of God, that they are permitted so long a life;
It was one of the posing Questions which Job put to his Friends, Concerning the prosperously wicked, Wherefore do they live and become old? Job 21.7. as if it were hard to reconcile it to the righteousness of God, that they Are permitted so long a life;
God is never moved to destroy or afflict without a cause; Now, if there be a cause for his afflicting of good men in this World, there is much more cause for his destroying of bad men in the next.
God is never moved to destroy or afflict without a cause; Now, if there be a cause for his afflicting of good men in this World, there is much more cause for his destroying of bad men in the next.
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If Saints for lesser provocations (comparatively) receive Temporal Evils here, Sinners for their greater Indignities can expect no less than Eternal Evils hereafter.
If Saints for lesser provocations (comparatively) receive Temporal Evils Here, Sinners for their greater Indignities can expect no less than Eternal Evils hereafter.
If they whom God hath chosen out of the World, be sorely chasten'd, the World out of which they are chosen, must conclude upon being finally condemned. The Rich Man might have read his own Doom in Lazarus his Beggary; that was a token manifest enough,
If they whom God hath chosen out of the World, be sorely chastened, the World out of which they Are chosen, must conclude upon being finally condemned. The Rich Man might have read his own Doom in Lazarus his Beggary; that was a token manifest enough,
1. Information. 1. They that call the rich happy, are much mistaken, and give them a Character which they least deserve. In a little while we may ask them,
1. Information. 1. They that call the rich happy, Are much mistaken, and give them a Character which they lest deserve. In a little while we may ask them,
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as Paul did his Galatians, and they will not be able to Answer, Where is the Blessedness you spake of? Those cutting Words of Christ will speedily take Place; Luke 6.24. Wo to you that are Rich, for you have receiv'd your Consolation.
as Paul did his Galatians, and they will not be able to Answer, Where is the Blessedness you spoke of? Those cutting Words of christ will speedily take Place; Lycia 6.24. Woe to you that Are Rich, for you have received your Consolation.
for the Consolations which they are now receiving, cannot be durable, Psalm 49.17, 18. When he dyeth, he shall carry nothing away, his Glory shall not descend after him;
for the Consolations which they Are now receiving, cannot be durable, Psalm 49.17, 18. When he Dies, he shall carry nothing away, his Glory shall not descend After him;
tho while he lived, he blessed his Soul, &c. 2. Those things will help to perpetuate a Man's Misery in Hell, which will not perpetuate his Name on Earth. His Remembrance soon decaies and perishes here,
though while he lived, he blessed his Soul, etc. 2. Those things will help to perpetuate a Man's Misery in Hell, which will not perpetuate his Name on Earth. His Remembrance soon decays and Perishes Here,
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but yet their own Memory of the wickednesses they committed, remains with them after Death. 3. They that refuse to suffer Affliction with the People of God now, would be glad to change Lot's and Conditions with them at the last.
but yet their own Memory of the Wickednesses they committed, remains with them After Death. 3. They that refuse to suffer Affliction with the People of God now, would be glad to change Lot's and Conditions with them At the last.
Men that are most averse to the bearing of their present Crosses, would eagerly enough embrace a share in their Eternal Comforts; they would not go thro the Valley of Trouble with them,
Men that Are most averse to the bearing of their present Crosses, would eagerly enough embrace a share in their Eternal Comforts; they would not go through the Valley of Trouble with them,
2. Exhortation. 1. Let us employ our Memories in a due Manner, and to a good Purpose here, that they may not be the Instruments of our endless Disquiet afterwards.
2. Exhortation. 1. Let us employ our Memories in a due Manner, and to a good Purpose Here, that they may not be the Instruments of our endless Disquiet afterwards.
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nor have any concern in, the doleful Repetitions among the Devil's Prisoners. 2. Be not put off with the best things of this Life, you who have most of them.
nor have any concern in, the doleful Repetitions among the Devil's Prisoners. 2. Be not put off with the best things of this Life, you who have most of them.
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Do not take up with these, as your All; as if you were sent (as one says) like Swallows into the World, only to gather a few Sticks and Dirt for a Nest wherein to breed up your Young,
Do not take up with these, as your All; as if you were sent (as one Says) like Swallows into the World, only to gather a few Sticks and Dirt for a Nest wherein to breed up your Young,
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and then fly away. God had a nobler design in Man's Creation, which 'tis our fault, that we come short of. 3. Be Content with your meaner State, you that meet with most Tribulation in the World. Keep it always in your Minds, that 'tis infinitely better to have your Hell, than your Heaven here.
and then fly away. God had a Nobler Design in Man's Creation, which it's our fault, that we come short of. 3. Be Content with your meaner State, you that meet with most Tribulation in the World. Keep it always in your Minds, that it's infinitely better to have your Hell, than your Heaven Here.
and when God is giving you Tears to Drink in the largest quantity, still feed upon his Promise, Job 11.16. Thou shalt forget thy Misery, and remember it as Waters that pass away.
and when God is giving you Tears to Drink in the Largest quantity, still feed upon his Promise, Job 11.16. Thou shalt forget thy Misery, and Remember it as Waters that pass away.
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THE first Part of Abraham's Answer to the Rich Man's Request being dispatcht in the handling of the Preceding Verse, which concern'd the Equity of a Refusal, I come now to the second Part of it, which holds forth to us the impossibility of a Grant; as he shew'd before, that there was no Reason for the doing of what he desir'd,
THE First Part of Abraham's Answer to the Rich Man's Request being dispatched in the handling of the Preceding Verse, which concerned the Equity of a Refusal, I come now to the second Part of it, which holds forth to us the impossibility of a Grant; as he showed before, that there was no Reason for the doing of what he desired,
because he had receiv'd his good things, and Lazarus Evil, so here (to put a final stop to any further Petition of that kind) he shews, that it cannot be done. And besides all this, &c. i. e. besides what I have already urg'd, consider likewise this which I am going to add, which may justly produce a silencing Effect upon thee.
Because he had received his good things, and Lazarus Evil, so Here (to put a final stop to any further Petition of that kind) he shows, that it cannot be done. And beside all this, etc. i. e. beside what I have already urged, Consider likewise this which I am going to add, which may justly produce a silencing Effect upon thee.
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Where we have two Things, an Assertion laid down, and the Consequence of it. 1. An Assertion laid down [ Between us and you there is a great Gulph fixed ] particularly. (1.) A great Gulph. Not like that space between the two Hills on which David and Abner stood, 1 Sam. 26.13.
Where we have two Things, an Assertion laid down, and the Consequence of it. 1. an Assertion laid down [ Between us and you there is a great Gulf fixed ] particularly. (1.) A great Gulf. Not like that Molle between the two Hills on which David and Abner stood, 1 Sam. 26.13.
like those Mountains of Brass, Zach. 6.1. whereby some understand the Eternal Decrees and Immutable Purposes of God. (3.) 'Tis sixed between us and you, i. e.
like those Mountains of Brass, Zach 6.1. whereby Some understand the Eternal Decrees and Immutable Purposes of God. (3.) It's sixed between us and you, i. e.
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for both Parties are here mention'd in the Plural Number. The World to eome is divided into two contrary Regions (more contrary than any Climates in this World can be) and all Commerce betwixt the People belonging to them, is utterly cut off. 2. The Consequence of what is here asserted;
for both Parties Are Here mentioned in the Plural Number. The World to eome is divided into two contrary Regions (more contrary than any Climates in this World can be) and all Commerce betwixt the People belonging to them, is utterly Cut off. 2. The Consequence of what is Here asserted;
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as Shimei was to dwell in his House, and not go forth thence any whither, 1 Kings 2.36. They cannot change their Place, nor their Company, but are tyed, and staked down to doth.
as Shimei was to dwell in his House, and not go forth thence any whither, 1 Kings 2.36. They cannot change their Place, nor their Company, but Are tied, and staked down to does.
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Here First, Prove, that their Condition is indeed unalterable. Secondly, Shew whence it is thus. Thirdly, How reasonable it is, that it should be thus. Fourthly, The ƲSE.
Here First, Prove, that their Condition is indeed unalterable. Secondly, Show whence it is thus. Thirdly, How reasonable it is, that it should be thus. Fourthly, The ƲSE.
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the Scripture hath declar'd against it in many Places. Job 7.9. As the Cloud is consumed, and vanisheth away, so he that goeth down to the Grave, shall come up no more. Again, c. 16.22. When a few Days are come, then I shall go the Way, whence I shall not return.
the Scripture hath declared against it in many Places. Job 7.9. As the Cloud is consumed, and Vanishes away, so he that Goes down to the Grave, shall come up no more. Again, c. 16.22. When a few Days Are come, then I shall go the Way, whence I shall not return.
The Scripture says, When a Wicked Man dyeth, his Expectation shall perish, Prov. 11.7. And, They that go down into the Pit, cannot Hope for God's Truth, Isa. 38.18. Every carnal Man and his vain Hope, dye together; they usually languish, but always expire, at the same Time.
The Scripture Says, When a Wicked Man Dies, his Expectation shall perish, Curae 11.7. And, They that go down into the Pit, cannot Hope for God's Truth, Isaiah 38.18. Every carnal Man and his vain Hope, die together; they usually languish, but always expire, At the same Time.
and yet why should it not, if after this there were the least possibility of a Change? Where any Possibility is, Hope will still abide, and fasten upon it;
and yet why should it not, if After this there were the least possibility of a Change? Where any Possibility is, Hope will still abide, and fasten upon it;
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3. The Door of Mercy is finally shut against all Persons dying in thier Sins. It is shut against all Persons Living in their Sins, but not finally. Mat. 7.7. Knock, and it shall be open'd unto you. Opening implies a shutting;
3. The Door of Mercy is finally shut against all Persons dying in their Sins. It is shut against all Persons Living in their Sins, but not finally. Mathew 7.7. Knock, and it shall be opened unto you. Opening Implies a shutting;
after the Door was shut, they came) but he answer'd and said, verily I say unto you, I know you not, Mat. 25.11, 12. Hence it is that Christ tells us, Many will seek to enter in,
After the Door was shut, they Come) but he answered and said, verily I say unto you, I know you not, Mathew 25.11, 12. Hence it is that christ tells us, Many will seek to enter in,
4. It is upon this account, and can be upon no other, that the Judgment to come is stiled Eternal Judgment, Heb. 6.2. It cannot be said to be Eternal in respect of the Continuance of Administration, but only with a regard to the Effect and Issue of it.
4. It is upon this account, and can be upon no other, that the Judgement to come is styled Eternal Judgement, Hebrew 6.2. It cannot be said to be Eternal in respect of the Continuance of Administration, but only with a regard to the Effect and Issue of it.
when should the Execution be? But the Judgment which God passes upon the Sinner, will be everlastingly Decisive, and the Sentence which he pronounces, will be Irreversible. There is no Appeal from this Tribunal to any other,
when should the Execution be? But the Judgement which God passes upon the Sinner, will be everlastingly Decisive, and the Sentence which he pronounces, will be Irreversible. There is no Appeal from this Tribunal to any other,
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Souls in Hell, 1 Pet. 3.19. A Prison, where they are in safest Custody, and can never break away, or obtain a Release, Mat. 5.26. Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost Farthing. There is no Goal-delivery here;
Souls in Hell, 1 Pet. 3.19. A Prison, where they Are in Safest Custody, and can never break away, or obtain a Release, Mathew 5.26. Verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the uttermost Farthing. There is no Goal delivery Here;
The strictest Confinements on this side of Hell are not so hopeless, but that our Freedom some way or other may be recoverable; whereas the Gates of Hell are made so sure, that the Imagination of getting through them, would be as vain,
The Strictest Confinements on this side of Hell Are not so hopeless, but that our Freedom Some Way or other may be recoverable; whereas the Gates of Hell Are made so sure, that the Imagination of getting through them, would be as vain,
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God hath cast them down so low, that they shall never rise more; and this he did immediately, assoon as ever they fell; and they have never had the least single offer of Grace since, nor ever shall have.
God hath cast them down so low, that they shall never rise more; and this he did immediately, As soon as ever they fell; and they have never had the least single offer of Grace since, nor ever shall have.
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for their first Offence, he will certainly not be less just to those that continue sinning wilfully all their Days under the Means of Eternal Salvation.
for their First Offence, he will Certainly not be less just to those that continue sinning wilfully all their Days under the Means of Eternal Salvation.
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Secondly, Whence is it that the miserable state of the Damned is thus unalterable? What are the true and proper Causes of its being so? Ans. We may resolve it into the Power and Will of God.
Secondly, Whence is it that the miserable state of the Damned is thus unalterable? What Are the true and proper Causes of its being so? Ans. We may resolve it into the Power and Will of God.
1. The Power of God which is Irresistible, makes the state of the Damned unalterable. He by his Strength setteth fast the Mountains, being girded with Power. Psalm 65.6. He hath established the Earth, and it abideth. Psalm 119.90.
1. The Power of God which is Irresistible, makes the state of the Damned unalterable. He by his Strength sets fast the Mountains, being girded with Power. Psalm 65.6. He hath established the Earth, and it Abideth. Psalm 119.90.
And those Rocks which the Prophet calls the Bars of the Earth. Jon. 2.6. Are firmly plac'd by his Almighty Hand, so as that no other Hand can move them.
And those Rocks which the Prophet calls the Bars of the Earth. Jon. 2.6. are firmly placed by his Almighty Hand, so as that no other Hand can move them.
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and therefore what can they do, to help themselves, or deliver their own Souls, that have the strong Lord God to judge them? They who cannot change any of the Ordinances of God in Nature,
and Therefore what can they do, to help themselves, or deliver their own Souls, that have the strong Lord God to judge them? They who cannot change any of the Ordinances of God in Nature,
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how will they do to rescue themselves from his Armed Vengeance? He that is able to Guide and Manage the whole Course of this World, and bring about his own Glory by every Action and Event, in despite of all that does oppose it,
how will they do to rescue themselves from his Armed Vengeance? He that is able to Guide and Manage the Whole Course of this World, and bring about his own Glory by every Actium and Event, in despite of all that does oppose it,
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How much less can they, of whom God hath said, that they shall be punished with Everlasting Destruction, 2 Thess. 1.9. Out-live this Destruction, and withdraw themselves from the Eternity of their Punishment? If this could be done, we must not only suppose Divine Power to be vanquisht, but the Divine Pleasure to be changed also;
How much less can they, of whom God hath said, that they shall be punished with Everlasting Destruction, 2 Thess 1.9. Outlive this Destruction, and withdraw themselves from the Eternity of their Punishment? If this could be done, we must not only suppose Divine Power to be vanquished, but the Divine Pleasure to be changed also;
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And therefore, when he comes to reckon with them, 'tis a very just requital, that the Gulph should be fixed. While Judgment is deferr'd and suspended, they will go on, in their Road of Wickedness;
And Therefore, when he comes to reckon with them, it's a very just requital, that the Gulf should be fixed. While Judgement is deferred and suspended, they will go on, in their Road of Wickedness;
2. Because they remain Impenitent, even in the midst of all their Misery. As they find no Place for Repentance, so they have no Hearts to it. Their Judgments indeed are chang'd in Hell, but their Wills are not;
2. Because they remain Impenitent, even in the midst of all their Misery. As they find no Place for Repentance, so they have no Hearts to it. Their Judgments indeed Are changed in Hell, but their Wills Are not;
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as ever they were, and really as much unconcern'd for the Evil of Sin, tho pierced through with the Evil of Suffering. Among all their Weepings and Wailings, there is not a drop of true godly Sorrow. They are as desperately Wicked as before,
as ever they were, and really as much unconcerned for the Evil of since, though pierced through with the Evil of Suffering. Among all their Weepings and Wailings, there is not a drop of true godly Sorrow. They Are as desperately Wicked as before,
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to whom the other said well, Dost not thou fear God, seeing thou art in the same Condemnation? Luke 23.40. Antichristian Idolaters are the lively Emblems of the Damned in this respect;
to whom the other said well, Dost not thou Fear God, seeing thou art in the same Condemnation? Luke 23.40. Antichristian Idolaters Are the lively Emblems of the Damned in this respect;
for they under all the Plagues which are sent upon them, Blaspheme and Repent not, Rev. 9.20, 21. c. 16.9, 11. 3. The Alteration of their Condition would not make for the better, while they themselves continued the same. Unless they had other Spirits given them, it would signifie nothing to put them into another State. If God were to try the same Persons again and again, the Issue would be still the same;
for they under all the Plagues which Are sent upon them, Blaspheme and repent not, Rev. 9.20, 21. c. 16.9, 11. 3. The Alteration of their Condition would not make for the better, while they themselves continued the same. Unless they had other Spirits given them, it would signify nothing to put them into Another State. If God were to try the same Persons again and again, the Issue would be still the same;
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and what could be expected from a Sinner that is still incorrigible, but fresh Provocations, if God after he had shut him up in Prison, should set him at Liberty again? New Opportunities and Temptations would infallibly produce more new Sins. The Scripture foretells how unsuccessful Mercies would be, where Sin is yet in Dominion; Isa. 26.10. Let favour be shewed to the Wicked, yet will not he learn Righteousness.
and what could be expected from a Sinner that is still incorrigible, but fresh Provocations, if God After he had shut him up in Prison, should Set him At Liberty again? New Opportunities and Temptations would infallibly produce more new Sins. The Scripture foretells how unsuccessful mercies would be, where since is yet in Dominion; Isaiah 26.10. Let favour be showed to the Wicked, yet will not he Learn Righteousness.
and being such insolent Debtors, not able to pay what they owe, nor having any Surety to do it for them, they can never be let out. He who cannot clear his account with God,
and being such insolent Debtors, not able to pay what they owe, nor having any Surety to do it for them, they can never be let out. He who cannot clear his account with God,
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nor so much as begin to clear it, can find no fault with his being an Everlasting Prisoner. After a Soul hath lain thousands of Ages in Hell, he hath as much to answer for,
nor so much as begin to clear it, can find no fault with his being an Everlasting Prisoner. After a Soul hath lain thousands of Ages in Hell, he hath as much to answer for,
as he had at his first Entrance; there is not one Line wiped out of his whole Score. The guilt of every Sin is Infinite, by Reason of the Object against whom it is committed,
as he had At his First Entrance; there is not one Line wiped out of his Whole Score. The guilt of every since is Infinite, by Reason of the Object against whom it is committed,
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1. Information. 1. How great must he be, who is thus able to Destroy! Surely the Perfections of God are deeper than that Hell, which he cast Sinners into. Job 11.8. what awful words are those, whereby he expresses one part of his Glorious Excellency! Deut 32.40. I lift up my Hand to Heaven, and say, I live for ever.
1. Information. 1. How great must he be, who is thus able to Destroy! Surely the Perfections of God Are Deeper than that Hell, which he cast Sinners into. Job 11.8. what awful words Are those, whereby he Expresses one part of his Glorious Excellency! Deuteronomy 32.40. I lift up my Hand to Heaven, and say, I live for ever.
God speaks here in the form of an Oath; and as the Angel swore after the like manner by the Life of God, Rev. 10.5, 6. so God here swears by his own Life, to intimate what an Object of dread the Living God is to a perishing Sinner; for as surely as God lives, the Sinner shall dye.
God speaks Here in the from of an Oath; and as the Angel swore After the like manner by the Life of God, Rev. 10.5, 6. so God Here swears by his own Life, to intimate what an Object of dread the Living God is to a perishing Sinner; for as surely as God lives, the Sinner shall die.
what Conceptions can we have of him, that bear a Proportion to his terrible Majesty! 2. How false and groundless is that fancy of the Expiration of a Sinner's Misery and Torment after a limited term! one of the Ancients dream't of a flaming River, through which all Creatures were to pass, (not onely damned Souls, but even the Devils themselves) and so to be sav'd at last. Others since his time, have started some fond Opinions of the same kind,
what Conceptions can we have of him, that bear a Proportion to his terrible Majesty! 2. How false and groundless is that fancy of the Expiration of a Sinner's Misery and Torment After a limited term! one of the Ancients dreamt of a flaming River, through which all Creatures were to pass, (not only damned Souls, but even the Devils themselves) and so to be saved At last. Others since his time, have started Some found Opinions of the same kind,
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and how reconcileable soever this may be to a soft indulgence in their own Tempers, it contradicts the Scripture-Account of God's inflexible righteousness,
and how reconcilable soever this may be to a soft indulgence in their own Tempers, it contradicts the Scripture account of God's inflexible righteousness,
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Abraham was no such Comsorter to the Rich Man, as to tell him, that he should or might shoot this Gulph hereafter. 3. What Madness must needs be in the Heart of every Sinner, that does not consider this!
Abraham was no such Comsorter to the Rich Man, as to tell him, that he should or might shoot this Gulf hereafter. 3. What Madness must needs be in the Heart of every Sinner, that does not Consider this!
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who continues treasuring up Wrath, till those Treasures be open'd, which will never be emptied, is certainly beside himself. It is impossible, that reason should be exercis'd in this case, where is so vast an inequality between what tempts to Sin,
who continues treasuring up Wrath, till those Treasures be opened, which will never be emptied, is Certainly beside himself. It is impossible, that reason should be exercised in this case, where is so vast an inequality between what tempts to since,
That which allures, is transient, that which should restrain, is permanent; the Pleasure is short, and Punishment is endless. 4. What a blessed Security is to to Saints in Heaven, that they cannot leave their glorious Habitation,
That which allures, is Transient, that which should restrain, is permanent; the Pleasure is short, and Punishment is endless. 4. What a blessed Security is to to Saints in Heaven, that they cannot leave their glorious Habitation,
for undoubtedly, they are as much Confirmed in their Happiness, as the Damned in their Misery. As they that are salted with Fire ( Mark 9.49.) are preserved, from Consumption,
for undoubtedly, they Are as much Confirmed in their Happiness, as the Damned in their Misery. As they that Are salted with Fire (Mark 9.49.) Are preserved, from Consumption,
so they that dwell in perfect Light, are free from any shadow of turning. They eat of the Tree of Life which is in the midst of the Paradise of God, Rev. 2.7.
so they that dwell in perfect Light, Are free from any shadow of turning. They eat of the Tree of Life which is in the midst of the Paradise of God, Rev. 2.7.
They are above the reach of Temptation, and the possibility of Sinning; and all the spiritual Enemies which assault and disturb them now, they shall not see again any more for ever.
They Are above the reach of Temptation, and the possibility of Sinning; and all the spiritual Enemies which assault and disturb them now, they shall not see again any more for ever.
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The Critical Season of Death and Judgment are at Hand, when you will inevitably see that Salvation which is of God, or that Destruction which is of your selves.
The Critical Season of Death and Judgement Are At Hand, when you will inevitably see that Salvation which is of God, or that Destruction which is of your selves.
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Who therefore would deferr the Settlement of the Affairs of his Soul, that lives so uncertainly in the Body, and must expect at his Seperation from it (if his Peace be not made before) to be torn in Pieces by an implacable Revenger!
Who Therefore would defer the Settlement of the Affairs of his Soul, that lives so uncertainly in the Body, and must expect At his Separation from it (if his Peace be not made before) to be torn in Pieces by an implacable Revenger!
because your Opportunities for it will soon cease in this world for ever. The silent and swift approaches of the Night, should quicken our diligent Improvements of the Day. Neglect nothing now, which you will vainly wish had been perform'd, when the Hour comes that your Time shall be no longer.
Because your Opportunities for it will soon cease in this world for ever. The silent and swift Approaches of the Night, should quicken our diligent Improvements of the Day. Neglect nothing now, which you will vainly wish had been performed, when the Hour comes that your Time shall be no longer.
The Prospect of an Eternal World, where our Lot must remain always the same, should make us very firm, resolved Christians. When the Devil tempts you to go back from Christ, remember what it is to bbe irrevocably condemned to a departure from him.
The Prospect of an Eternal World, where our Lot must remain always the same, should make us very firm, resolved Christians. When the devil tempts you to go back from christ, Remember what it is to bbe irrevocably condemned to a departure from him.
Nothing can undo your Shackles then, and therefore why should any thing carry you away from your present Duty? 4. Keep your distance from those Persons in this World, from whom you look to be everlastingly divided in the next.
Nothing can undo your Shackles then, and Therefore why should any thing carry you away from your present Duty? 4. Keep your distance from those Persons in this World, from whom you look to be everlastingly divided in the next.
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As Sinners will never know the worst of what they shall suffer, so it will be good for us to have no Acquaintance or Concern with what they do. Their Breath (which smells of the Infernal Sulphur ) ought to be strange to us. There is to be a Gulph between us at the last,
As Sinners will never know the worst of what they shall suffer, so it will be good for us to have no Acquaintance or Concern with what they do. Their Breath (which smells of the Infernal Sulphur) ought to be strange to us. There is to be a Gulf between us At the last,
If you expect that your End should differ so much from theirs. It is certainly most absurd to Associate with them on Earth, who are to be banisht so far off in Hell.
If you expect that your End should differ so much from theirs. It is Certainly most absurd to Associate with them on Earth, who Are to be banished so Far off in Hell.
and that Rejection justified and supported by very convincing Reasons (which have been consider'd) we have here before us a second Request from the same Person, which does seemingly referr not so much to himself,
and that Rejection justified and supported by very convincing Reasons (which have been considered) we have Here before us a second Request from the same Person, which does seemingly refer not so much to himself,
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Lazarus; the same Person whom he begg'd to have dispatch't upon the former Errand, v. 24. How useless and burdensome soever this poor Beggar was thought to be while he liv'd, ( of whom really the World was not worthy ) we find, there were more good Offices than one, which he was judg'd capable of performing after Death.
Lazarus; the same Person whom he begged to have dispatched upon the former Errand, v. 24. How useless and burdensome soever this poor Beggar was Thought to be while he lived, (of whom really the World was not worthy) we find, there were more good Offices than one, which he was judged capable of performing After Death.
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So, many times a double Honour and Respect is paid to the Names and Memories of departed Saints, when Men have learnt by Experience, that the want of their Service is not to be supplied so well by any others;
So, many times a double Honour and Respect is paid to the Names and Memories of departed Saints, when Men have learned by Experience, that the want of their Service is not to be supplied so well by any Others;
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as a desirable and welcome Guest. Thus our Lord Christ, whom his own would not receive, while he went up and down among them, foretels that there would be a Time,
as a desirable and welcome Guest. Thus our Lord christ, whom his own would not receive, while he went up and down among them, foretells that there would be a Time,
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Whether these were strictly such as descended from the same Parents, or remoter Kindred (who in Scripture are frequently stiled Brethren, as Mat. 13.55. and many other Places) and whether there were precisely so many of them, or only a desinite and certain number put for an uncertain, is not material.
Whither these were strictly such as descended from the same Parents, or Remoter Kindred (who in Scripture Are frequently styled Brothers, as Mathew 13.55. and many other Places) and whither there were precisely so many of them, or only a Destine and certain number put for an uncertain, is not material.
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and inherit the Vices, as well as Estate of their wretched Predecessor; as is said, Psalm 49.13. This their Way is their Folly, yet their Posterity approve their Sayings.
and inherit the Vices, as well as Estate of their wretched Predecessor; as is said, Psalm 49.13. This their Way is their Folly, yet their Posterity approve their Sayings.
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viz. The Evil and Danger of their present Practice, backt with an Account of what the Rich Man himself was now actually endaring for those very Sins in which they yet liv'd.
viz. The Evil and Danger of their present Practice, backed with an Account of what the Rich Man himself was now actually endaring for those very Sins in which they yet lived.
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let him tell them that which he knows of what I feel, and represent my woful and distressed Case with all those Circumstances of Horror, which such an Eye-witness is better able to describe than another Person. 5. The End for which he desir'd it;
let him tell them that which he knows of what I feel, and represent my woeful and distressed Case with all those circumstances of Horror, which such an Eyewitness is better able to describe than Another Person. 5. The End for which he desired it;
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Can any such good thing be found in Hell, which is the very Sink and Center of all Manner of Evil? No certainly. 2. It is possible indeed, (as some have thought) that there may be common Remnants of Humanity in the reasonable Nature,
Can any such good thing be found in Hell, which is the very Sink and Centre of all Manner of Evil? No Certainly. 2. It is possible indeed, (as Some have Thought) that there may be Common Remnants of Humanity in the reasonable Nature,
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But however, 3. It is most probable, that the main Reason which swayed the Rich Man to the making of this Request, was the fear of the Aggravation of his own Torments, by the continued Sin and future Damnation of his now living Brethren;
But however, 3. It is most probable, that the main Reason which swayed the Rich Man to the making of this Request, was the Fear of the Aggravation of his own Torments, by the continued since and future Damnation of his now living Brothers;
Obs. Sinful Relatives and Companions help to add to the Misery of the Damned. Here First, Shew in General, that the Misery of the Damned is capable of Addition.
Obs. Sinful Relatives and Sodales help to add to the Misery of the Damned. Here First, Show in General, that the Misery of the Damned is capable of Addition.
1. The Devils are already tormented, and yet are in Expectation of further Torment. As is intimated by that Question of the Ʋnclean Spirits to Christ, Mat. 8.29.
1. The Devils Are already tormented, and yet Are in Expectation of further Torment. As is intimated by that Question of the Ʋnclean Spirits to christ, Mathew 8.29.
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Art thou come to Torment us before the Time? Not that they are now at ease, (for they are said to seek rest and find none, c. 12.43.) But there is a set Time which they look for,
Art thou come to Torment us before the Time? Not that they Are now At ease, (for they Are said to seek rest and find none, c. 12.43.) But there is a Set Time which they look for,
Tho now they are under actual Execution, yet still they are kept to be brought forth to a Day of greater Wrath. Hence they are said to tremble, Jam. 2.19. which Springs from their fore-knowledge of some Evil to come determined against them, and hitherto not inflicted.
Tho now they Are under actual Execution, yet still they Are kept to be brought forth to a Day of greater Wrath. Hence they Are said to tremble, Jam. 2.19. which Springs from their foreknowledge of Some Evil to come determined against them, and hitherto not inflicted.
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By partity of Reason, we may also conclude, that they who have their miserable Portion with Devils, do not receive all that Portion at once; but new Scenes of Vengeance may present themselves one after another,
By partity of Reason, we may also conclude, that they who have their miserable Portion with Devils, do not receive all that Portion At once; but new Scenes of Vengeance may present themselves one After Another,
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2. The Plagues which are laid up in store with God, are not to be exhausted. Tho the Souls in Hell may truly say, that God hath set them up for his Mark, and he is always spending his Arrows upon them, yet his Quiver is always full. It can never be said, that He hath gone to the utmost in punishing,
2. The Plagues which Are laid up in store with God, Are not to be exhausted. Though the Souls in Hell may truly say, that God hath Set them up for his Mark, and he is always spending his Arrows upon them, yet his Quiver is always full. It can never be said, that He hath gone to the utmost in punishing,
Seven is commonly taken as a number of Perfection, and so used in the Scripture; and therefore new Degrees (if not Kings ) of Punishment may be executed everlastingly.
Seven is commonly taken as a number of Perfection, and so used in the Scripture; and Therefore new Degrees (if not Kings) of Punishment may be executed everlastingly.
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Unless a Man could see to the End of Infinite Displeasure, He can never tell when he is as miserable as he can be. In this Senc e, God's Judgments are a great Deep, and he hath fresh Vials to pour out continually.
Unless a Man could see to the End of Infinite Displeasure, He can never tell when he is as miserable as he can be. In this Sense e, God's Judgments Are a great Deep, and he hath fresh Vials to pour out continually.
And is it to be suppos'd, that these Sins should escape unpunisht, or that the Punishment of such new Sins must be included in the Punishment of the old ones? Why should not the same Hell have an Accession of Heat, as the same Soul burns with greater Rage and Fury against God? What Reason is there, that their Misery should be at a stay, when their Wickedness is increasing? Justice seems to require, that their Sorrows should be multiplied in Proportion to their Sins;
And is it to be supposed, that these Sins should escape unpunished, or that the Punishment of such new Sins must be included in the Punishment of the old ones? Why should not the same Hell have an Accession of Heat, as the same Soul burns with greater Rage and Fury against God? What Reason is there, that their Misery should be At a stay, when their Wickedness is increasing? justice seems to require, that their Sorrows should be multiplied in Proportion to their Sins;
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It will be more tolerable for some than others, (tho positively intolerable for all) and so it may be more tolerable at the beginning of their Misery,
It will be more tolerable for Some than Others, (though positively intolerable for all) and so it may be more tolerable At the beginning of their Misery,
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1. The Misery of the Damned is augmented by the Sins of their Relatives and Companions while they live. Tho they that are in Hell, be ignorant of what is done on Earth,
1. The Misery of the Damned is augmented by the Sins of their Relatives and Sodales while they live. Though they that Are in Hell, be ignorant of what is done on Earth,
and cannot now be accessory to it, yet we are to consider what they have contributed to it heretofore, and how thereby they may be yet Partakers of other Men's present Sins. Tho they be now separated from them in another World, the pernicious influence of what they did in this, may still continue.
and cannot now be accessory to it, yet we Are to Consider what they have contributed to it heretofore, and how thereby they may be yet Partakers of other Men's present Sins. Though they be now separated from them in Another World, the pernicious influence of what they did in this, may still continue.
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And so God justly visits the Sins of the Living upon the Dead; for he is said to give to every one, not only according to his Ways, but according to the Fruit of his Doings, Jer. 32.19.
And so God justly visits the Sins of the Living upon the Dead; for he is said to give to every one, not only according to his Ways, but according to the Fruit of his Doings, Jer. 32.19.
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The Fruit of our Doings may appear a long time after we are gather'd to our Fathers; Men may sow those poysonous Seeds now, which will spring up and bring forth many Years hence,
The Fruit of our Doings may appear a long time After we Are gathered to our Father's; Men may sow those poisonous Seeds now, which will spring up and bring forth many years hence,
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Jeroboam, upon the Revolt of the Ten Tribes to him, sets up two Golden Calves, one in Dan, the other in Bethel, and the People were quickly induced to go and worship before them,
Jeroboam, upon the Revolt of the Ten Tribes to him, sets up two Golden Calves, one in Dan, the other in Bethel, and the People were quickly induced to go and worship before them,
and this Idolatry lasted so long after his Decease, (even till they were carried Captive by the Assyrians, 2 Kings 17.22, 23.) that the Holy Ghost seldom mentions his Name, without this infamous Addition, who made Israel to Sin. Corrupt Nature leads Men to walk in the Counsel of the Ʋngodly, when the Counsellours themselves are perished; now tho they that follow the wicked Suggestions of others shall bear their own Burden, yet there is a guilt derived upon the Tempters too.
and this Idolatry lasted so long After his Decease, (even till they were carried Captive by the Assyrians, 2 Kings 17.22, 23.) that the Holy Ghost seldom mentions his Name, without this infamous Addition, who made Israel to Sin. Corrupt Nature leads Men to walk in the Counsel of the Ʋngodly, when the Counsellors themselves Are perished; now though they that follow the wicked Suggestions of Others shall bear their own Burden, yet there is a guilt derived upon the Tempters too.
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So, tho Ahab be mark't out as a Monster in Wickedness, yet 'tis also mention'd, that Jezebel his WIfe stirr'd him up, 1 Kings 21.25. The oftner any Souls are taken in Snares which we have laid, the worse it will be for us.
So, though Ahab be marked out as a Monster in Wickedness, yet it's also mentioned, that Jezebel his WIfe stirred him up, 1 Kings 21.25. The oftener any Souls Are taken in Snares which we have laid, the Worse it will be for us.
nor common Sobriety to govern them, is putting of a Weapon into their Hands, wherewith they will certainly fight against God. The Devil could not have had so much Service from such Persons,
nor Common Sobriety to govern them, is putting of a Weapon into their Hands, wherewith they will Certainly fight against God. The devil could not have had so much Service from such Persons,
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We will do (cry the rebellious Jews ) as we have done, we and our Fathers, Jerem. 44.17. Their Fathers were then Dead, but their bad Presidents (it seems) were of force still;
We will do (cry the rebellious jews) as we have done, we and our Father's, Jeremiah 44.17. Their Father's were then Dead, but their bad Presidents (it seems) were of force still;
if we have seen others driving towards Hell, who are now arriv'd at that miserable Stage, we have a strong byass within us which draws us the same way.
if we have seen Others driving towards Hell, who Are now arrived At that miserable Stage, we have a strong bias within us which draws us the same Way.
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But wo to them by whom this Evil comes; they who are the Originals of it, will suffer the more for their sakes whom their wretched Pattern hath misled. There have been Multitudes in the World, that have not only fallen by their own Iniquity, but have sunk the deeper into Hell, by others falling upon them, to whom their Iniquity hath been a fatal stumbling Block. The more a Sinner's ways are learn't, the more his Punishment is heightend'd.
But woe to them by whom this Evil comes; they who Are the Originals of it, will suffer the more for their sakes whom their wretched Pattern hath misled. There have been Multitudes in the World, that have not only fallen by their own Iniquity, but have sunk the Deeper into Hell, by Others falling upon them, to whom their Iniquity hath been a fatal stumbling Block. The more a Sinner's ways Are learnt, the more his Punishment is heightended.
(1.) If there be any Impressions of Tenderness and Kindness left in Damned Souls, the Misery of those that have been dear and delightful to them, will aggravate their own. Whatever Pleasure some Devilish Minds may take in the Ruine of those whom they hate, yet the Destruction of those whom they Love, will be tormenting.
(1.) If there be any Impressions of Tenderness and Kindness left in Damned Souls, the Misery of those that have been dear and delightful to them, will aggravate their own. Whatever Pleasure Some Devilish Minds may take in the Ruin of those whom they hate, yet the Destruction of those whom they Love, will be tormenting.
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To see the Calamities of any Persons, whom our Affections are peculiarly set upon, is a wounding Spectacle; to have the desire of our Eyes put upon the Rack before our Eyes, is enough to cut us to the Heart;
To see the Calamities of any Persons, whom our Affections Are peculiarly Set upon, is a wounding Spectacle; to have the desire of our Eyes put upon the Rack before our Eyes, is enough to Cut us to the Heart;
as the Sons of Zedekiah were slain in his sight, before they put out his Eyes, 2 Kings 25.7. David tells Hushai for this Reason, when he was flying from Absolom, that if he passed on with him, he would bea burden to him, 2 Sam. 15.33. That Company which otherwise would be the greatest Pleasure, adds to our Affliction, when they are made to suffer with us. They must be very unnaturally barbarous, who should chuse to have their dearest Friends involved in the same Punishment with them, rather than exempted from it.
as the Sons of Zedekiah were slave in his sighed, before they put out his Eyes, 2 Kings 25.7. David tells Hushai for this Reason, when he was flying from Absalom, that if he passed on with him, he would bea burden to him, 2 Sam. 15.33. That Company which otherwise would be the greatest Pleasure, adds to our Affliction, when they Are made to suffer with us. They must be very unnaturally barbarous, who should choose to have their dearest Friends involved in the same Punishment with them, rather than exempted from it.
like the casting of the Carkasses of Idolaters upon the Carkasses of their Idols; as is threaten'd, Levit. 26.30. The most dreadful Objects to an awakened Sinner here in this World, are such as have been the beloved Partners of his former Wickedness;
like the casting of the Carcases of Idolaters upon the Carcases of their Idols; as is threatened, Levit. 26.30. The most dreadful Objects to an awakened Sinner Here in this World, Are such as have been the Beloved Partners of his former Wickedness;
When Amnon had satisfied his Lust upon his Sister tamar, he could not endure her any longer in his Presence; he that was so Sick for her before, that he could not live without her, was now as hasty in sending her away, 2 Sam. 13.17. Put now this Woman out from me, and bolt the Door after her.
When Amnon had satisfied his Lust upon his Sister tamar, he could not endure her any longer in his Presence; he that was so Sick for her before, that he could not live without her, was now as hasty in sending her away, 2 Sam. 13.17. Put now this Woman out from me, and bolt the Door After her.
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(3.) It is not to be doubted, but that when Brethren and Fellow-workers, in Iniquity meet in Hell, they will be always sharply upbraiding and reviling one another.
(3.) It is not to be doubted, but that when Brothers and Fellow-workers, in Iniquity meet in Hell, they will be always sharply upbraiding and reviling one Another.
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they will most bitterly exclaim against those very Persons, of whom they are now most passionately fond; they will cry out of them as the Murderers of their Souls, who have been the Patrons and Abettors of their Sins; and these mutual Reproaches and Invectives will be the dismal Employment of their Eternity.
they will most bitterly exclaim against those very Persons, of whom they Are now most passionately found; they will cry out of them as the Murderers of their Souls, who have been the Patrons and Abettors of their Sins; and these mutual Reproaches and Invectives will be the dismal Employment of their Eternity.
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1. Because God does in Infinite Wisdom often chuse to punish Men in that wherein they do offend; so as to punish them not only for their evil Works, but by them.
1. Because God does in Infinite Wisdom often choose to Punish Men in that wherein they do offend; so as to Punish them not only for their evil Works, but by them.
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It tends most remarkably to the Glory of God's Justice, when the Rod of the Wicked is made their own Scourge, and their Plagues grow out of their Provocations.
It tends most remarkably to the Glory of God's justice, when the Rod of the Wicked is made their own Scourge, and their Plagues grow out of their Provocations.
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nor the Sinner more confounded, than when the Sinner's chiefest Joy is turn'd into his greatest Sorrow. Licentious Company is the carnal Man's Heaven in this World, and yet the same Company will be an ungrateful Ingredient of his Future Hell. They that live without God, never think themselves so Happy, as when they are conversing with those who are like themselves;
nor the Sinner more confounded, than when the Sinner's chiefest Joy is turned into his greatest Sorrow. Licentious Company is the carnal Man's Heaven in this World, and yet the same Company will be an ungrateful Ingredient of his Future Hell. They that live without God, never think themselves so Happy, as when they Are conversing with those who Are like themselves;
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and hereafter this very thing will render them the more extreamly miserable. So it frequently happens in the Course of God's Providence here, that a Man's mistaken Comforts prove his real Crosses; and what he once embrac'd with greatest cagerness, he afterwards unwillingly possesses with greatest Vexation. As Judas threw down the thirty Pieces in a rage, which he so greedily coveted before, Mat. 27.5. Fourthly, the ƲSE.
and hereafter this very thing will render them the more extremely miserable. So it frequently happens in the Course of God's Providence Here, that a Man's mistaken Comforts prove his real Crosses; and what he once embraced with greatest cagerness, he afterwards unwillingly Possesses with greatest Vexation. As Judas threw down the thirty Pieces in a rage, which he so greedily coveted before, Mathew 27.5. Fourthly, the ƲSE.
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Retirement and Separation from a Man's pleasant Companions in accounted very grievous now, whereas hereafter it would be truly desirable. What Job complained of, c. 19.13. The Damned Soul might rather be thankful for;
Retirement and Separation from a Man's pleasant Sodales in accounted very grievous now, whereas hereafter it would be truly desirable. What Job complained of, c. 19.13. The Damned Soul might rather be thankful for;
He that wanders in Desarts and Mountains, lives in Paradise, to him that is under the necessity of renewing such afflictive Converse. 2. No Company can be an Argument to Sin, which is an Addition rather than Abatement of Suffering. How unreasonable to follow a Multitude in doing Evil, Exod. 23.2.
He that wanders in Deserts and Mountains, lives in Paradise, to him that is under the necessity of renewing such afflictive Converse. 2. No Company can be an Argument to since, which is an Addition rather than Abatement of Suffering. How unreasonable to follow a Multitude in doing Evil, Exod 23.2.
Conformity to others in their wicked Practises is no more an excuse, than Communion with others in their Punishment is a Satisfaction. To Plead our going along with the Stream or Crowd of those whom we know and have most Temptation to be influenc'd by, will not cover our Guilt; and to be turned into Hell among such at last, will not procure us any Contentment, but increase our Impatience. that should not be a Motive to allure, which will be a means of Trouble. 3. The Blood of Souls is an heavy Burden; and 'tis every one's great concern to keep himself pure from it;
Conformity to Others in their wicked Practises is no more an excuse, than Communion with Others in their Punishment is a Satisfaction. To Plead our going along with the Stream or Crowd of those whom we know and have most Temptation to be influenced by, will not cover our Gilded; and to be turned into Hell among such At last, will not procure us any Contentment, but increase our Impatience. that should not be a Motive to allure, which will be a means of Trouble. 3. The Blood of Souls is an heavy Burden; and it's every one's great concern to keep himself pure from it;
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the old Prophet at Bethel who had seduced the Man of God, and was made to pronounce the sad Sentence against him for his Compliance, 1 Kings 13.21, 22. mourned over his torn Carkass with a bleeding Heart, v. 29, 30. Because he had by his false Insinuations brought him to that unhappy and untimely End. But what is the Body to the Soul, or a Mortal Life to Immortality? Spirutal Blood-guiltiness is of a much deeper Dye; which we need to pray more earnestly and endeavour more carefully, to be deliver'd from.
the old Prophet At Bethel who had seduced the Man of God, and was made to pronounce the sad Sentence against him for his Compliance, 1 Kings 13.21, 22. mourned over his torn Carcase with a bleeding Heart, v. 29, 30. Because he had by his false Insinuations brought him to that unhappy and untimely End. But what is the Body to the Soul, or a Mortal Life to Immortality? Spirutal Bloodguiltiness is of a much Deeper Die; which we need to pray more earnestly and endeavour more carefully, to be Delivered from.
and Partakers of the same Grace. Let every one execute Joshua 's Resolution as far as is possible; Josh. 24.15. As for me, and my House, we will serve the Lord.
and Partakers of the same Grace. Let every one execute joshua is Resolution as Far as is possible; Josh. 24.15. As for me, and my House, we will serve the Lord.
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It was a very commendable thing in the two Tribes and half, when they built the ALtar of Witness, that theri Children in afgter times might not be made to cease from fearing the Lord, c. 22.25. Where Age gives a preheminence, improve it for God, and not for the Devil;
It was a very commendable thing in the two Tribes and half, when they built the ALtar of Witness, that theri Children in afgter times might not be made to cease from fearing the Lord, c. 22.25. Where Age gives a pre-eminence, improve it for God, and not for the devil;
like Lot's eldest Daughter, who was the Ringleader in that abominable Incest, to her Younger Sister, Gen. 19.31, &c. 2. Cut off all the occasions of Sin from others as well as your selves, as much as you can.
like Lot's eldest Daughter, who was the Ringleader in that abominable Incest, to her Younger Sister, Gen. 19.31, etc. 2. cut off all the occasions of since from Others as well as your selves, as much as you can.
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Take heed of doing any thing, which may probably become (like Gideon's Ephod, Judg. 8.27) a snare to you, or to your House. There is one thing especially very pernicious, which they that profess a Subjection to the Gospel, are too little scrupulous of;
Take heed of doing any thing, which may probably become (like Gideon's Ephod, Judges 8.27) a snare to you, or to your House. There is one thing especially very pernicious, which they that profess a Subjection to the Gospel, Are too little scrupulous of;
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The sinful Marriages of HOly and Prophane Persons are many times punisht in the Wickedness of their Posterity. The Son of the Israelitish Woman, whose Father was an Egyptian, prov'd a Blasphemer, Levit. 24.10, 11. Solomon had but one Son by his vast number of Wives and Conc ubines,
The sinful Marriages of HOly and Profane Persons Are many times punished in the Wickedness of their Posterity. The Son of the Israelitish Woman, whose Father was an Egyptian, proved a Blasphemer, Levit. 24.10, 11. Solomon had but one Son by his vast number of Wives and Conc ubines,
It is twice mention'd that Rehoboam 's Mother, was Naamah, an Ammonitess, 1 Kings 14.21, 31. 3. Suppress the Sins which you cannot prevent, to your very uttermost.
It is twice mentioned that Rehoboam is Mother, was Naamah, an Ammonitess, 1 Kings 14.21, 31. 3. Suppress the Sins which you cannot prevent, to your very uttermost.
Ungodly Secrets are not to be kept, out of a foolish tenderness, but faithfully and impartially reveal'd. It is recorded to Joseph 's Honour, that he brought to his Father the Evil report of his lewd Brethren, Gen. 37.2. The nearest Relations were not to be pitied, nor spar'd, nor conceal'd in the Case of Enticement to Idolatry, Deut. 13.8. Inferiors must discover Sin, and Superiors ought to punish it.
Ungodly Secrets Are not to be kept, out of a foolish tenderness, but faithfully and impartially revealed. It is recorded to Joseph is Honour, that he brought to his Father the Evil report of his lewd Brothers, Gen. 37.2. The nearest Relations were not to be pitied, nor spared, nor concealed in the Case of Enticement to Idolatry, Deuteronomy 13.8. Inferiors must discover since, and Superiors ought to Punish it.
Eli 's House was to be judg'd for ever, because his Sons made themselves Vile, and he restrained them not, 1 Sam. 3.13. His Power was great, not only as a Parent, but a Magistrate, and their Facts notorious;
Eli is House was to be judged for ever, Because his Sons made themselves Vile, and he restrained them not, 1 Sam. 3.13. His Power was great, not only as a Parent, but a Magistrate, and their Facts notorious;
Yet he did but softly rebuke, what he should have severely corrected. Let us therefore discharge our Consciences towards all under our Authority or Influence, that if they do perish, we may be guiltless; and then,
Yet he did but softly rebuke, what he should have severely corrected. Let us Therefore discharge our Consciences towards all under our authority or Influence, that if they do perish, we may be guiltless; and then,
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ANew Petition being preferr'd by the Rich Man to Abraham in the two foregoing Verses, wherein he implores the sending of Lazarus to testifie to his five Brethren at his Father's House;
ANew Petition being preferred by the Rich Man to Abraham in the two foregoing Verses, wherein he implores the sending of Lazarus to testify to his five Brothers At his Father's House;
and therefore there was no real need or just occasion to Alarm them by such an extraordinary Messenger; Abraham saith unto him, &c. Here are two things to be consider'd;
and Therefore there was no real need or just occasion to Alarm them by such an extraordinary Messenger; Abraham Says unto him, etc. Here Are two things to be considered;
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Or (which is the same thing) the Law and the Prophets, as it is exprest in other Places, Mat. 7.12. c. 22.40. The one being the beginning, and the other the end of that sacred Volume, which take in all the rest between them.
Or (which is the same thing) the Law and the prophets, as it is expressed in other Places, Mathew 7.12. c. 22.40. The one being the beginning, and the other the end of that sacred Volume, which take in all the rest between them.
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But how could it be said, that they had Moses and the Prophets, whereas they were Dead so long before their Time? Ans. (1.) They had their Writings, which supplied the Place and Room of their Persons. The same God who spake originally to Moses Face to Face, Exod. 33.11.
But how could it be said, that they had Moses and the prophets, whereas they were Dead so long before their Time? Ans. (1.) They had their Writings, which supplied the Place and Room of their Persons. The same God who spoke originally to Moses Face to Face, Exod 33.11.
so that all Scripture is truly said to be given by Divine Inspiration, 2 Tim. 3.16. The Word Written is equivalent with the Word spoken; and being written by the Direction and Appointment of God himself, is as much to be believ'd, as if the first Speakers of it from God were now alive. (2.) They had these Writings publickly Read and Expounded to them.
so that all Scripture is truly said to be given by Divine Inspiration, 2 Tim. 3.16. The Word Written is equivalent with the Word spoken; and being written by the Direction and Appointment of God himself, is as much to be believed, as if the First Speakers of it from God were now alive. (2.) They had these Writings publicly Read and Expounded to them.
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The Prophets were read every Sabbath-day, Acts 13.27. And so was Moses read in their Synagogues in every City, c. 15.21. Which reading was also accompanied with some Explication; (as indeed it seems reasonable that it should be) for after the return from the Captivity, they are said to give the sence, Neh. 8.8.
The prophets were read every Sabbath-day, Acts 13.27. And so was Moses read in their Synagogues in every city, c. 15.21. Which reading was also accompanied with Some Explication; (as indeed it seems reasonable that it should be) for After the return from the Captivity, they Are said to give the sense, Neh 8.8.
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And on this account the People are bidden to seek the Law at the Priest's Mouth, Mal. 2.7. The Priests being by their Office (when duely Executed) the Living Interpreters of the Deceased Holy Writers. So that God having provided such a Compensation for the Deaths of Moses and the Prophets, they might be said to enjoy them still. 2. They Improvement required.
And on this account the People Are bidden to seek the Law At the Priest's Mouth, Malachi 2.7. The Priests being by their Office (when duly Executed) the Living Interpreters of the Deceased Holy Writers. So that God having provided such a Compensation for the Death's of Moses and the prophets, they might be said to enjoy them still. 2. They Improvement required.
as they were Men of Israel, and educated in the Jewish Religion, and consequently frequenters of the Publick Worship; and therefore why should Abraham urge the doing of that which was already done? Ans. So did David undoubtedly, during his Impenitence for those hainous Sins of Adultery and Murder, go to the service of the Tabernacle,
as they were Men of Israel, and educated in the Jewish Religion, and consequently frequenters of the Public Worship; and Therefore why should Abraham urge the doing of that which was already done? Ans. So did David undoubtedly, during his Impenitence for those heinous Sins of Adultery and Murder, go to the service of the Tabernacle,
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The meer hearing of the Ear is not enough, as is plain from Multitudes of Texts, Mat. 7. 26. James. 1. 22. And therefore such Hearing cannot be all that is intended;
The mere hearing of the Ear is not enough, as is plain from Multitudes of Texts, Mathew 7. 26. James. 1. 22. And Therefore such Hearing cannot be all that is intended;
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to hear and he wise, and guide our Hearts in the Way, as Prov. 23.19. to hear and yeild Obedience, or else we do but offer the Sacrifice of Fools, Eccl. 5.1. Obs. As the having of the Word preacht is a special Priviledge, so the hearing of it is an important Duty.
to hear and he wise, and guide our Hearts in the Way, as Curae 23.19. to hear and yield obedience, or Else we do but offer the Sacrifice of Fools, Ecclesiastes 5.1. Obs. As the having of the Word preached is a special Privilege, so the hearing of it is an important Duty.
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Whether we compare our selves with the Heathen, or Antichristian World, we cannot but perceive, that we are highly priviledg'd. 1. With the Heathen World;
Whither we compare our selves with the Heathen, or Antichristian World, we cannot but perceive, that we Are highly privileged. 1. With the Heathen World;
who tho they have something of the Law written on their Hearts (enough to leave them without Excuse in the transgressing of what they know) yet it is so wofully blotted and deprav'd,
who though they have something of the Law written on their Hearts (enough to leave them without Excuse in the transgressing of what they know) yet it is so woefully blotted and depraved,
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A Candle is not so much inferior to the Sun, as the Light of Nature shining in its greatest clearness, comes short of Scripture. We therefore, who are called out of that Darkness in which they sit, reap a vast Advantage which they want, in having the Oracles of God committed to us.
A Candle is not so much inferior to the Sun, as the Light of Nature shining in its greatest clearness, comes short of Scripture. We Therefore, who Are called out of that Darkness in which they fit, reap a vast Advantage which they want, in having the Oracles of God committed to us.
2. With the Antichristian World, whose wretched Inhabitants are restrained from opening this Book or looking therein. It is sealed up from them in an unknown Tongue, and even in that Tongue falsified by a very corrupt Translation.
2. With the Antichristian World, whose wretched Inhabitants Are restrained from opening this Book or looking therein. It is sealed up from them in an unknown Tongue, and even in that Tongue falsified by a very corrupt translation.
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They are forbidden to meddle with this Tree of Knowledge of which we may eat; and what Fruit their deluding Teachers pretend to gather from it, is poyson'd with abominable mixtures before it comes to their Hands.
They Are forbidden to meddle with this Tree of Knowledge of which we may eat; and what Fruit their deluding Teachers pretend to gather from it, is poisoned with abominable mixtures before it comes to their Hands.
A free and unlimited Ʋse of our Bibles is our Glory, as Protestants; and on the other side, that which is commonly learnt by Popish Sermons, needs to be unlearn't,
A free and unlimited Ʋse of our Bibles is our Glory, as Protestants; and on the other side, that which is commonly learned by Popish Sermons, needs to be unlearned,
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2. They that have not the Word, are destitute of that which in God's usual and stated Course is requisite to Salvation. What strange and secret Ways God may possibly have in saving some without the Word, I think, no Man is able to assign;
2. They that have not the Word, Are destitute of that which in God's usual and stated Course is requisite to Salvation. What strange and secret Ways God may possibly have in Saving Some without the Word, I think, no Man is able to assign;
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we are to judge by what he hath reveal'd; and if we go by that Rule, we shall find that Faith it self is not more necessary to Salation, than Hearing is to Faith, Rom. 10.17.
we Are to judge by what he hath revealed; and if we go by that Rule, we shall find that Faith it self is not more necessary to Salvation, than Hearing is to Faith, Rom. 10.17.
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The Scripture still speaks of the great Work of Faith, as the Effect of this instrumental Cause, under the influence of the Supream, Acts 4.4. Many of them which heard the Word, believed. So c. 18.8.
The Scripture still speaks of the great Work of Faith, as the Effect of this instrumental Cause, under the influence of the Supreme, Acts 4.4. Many of them which herd the Word, believed. So c. 18.8.
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A Famine of Bread is no small Calamity; (it exceeds the Pestilence, 2 Sam. 24.13. And the Sword, Lam. 4.9. Which yet are two dreadful Evils) but this Famine of the Word is abundantly greater.
A Famine of Bred is no small Calamity; (it exceeds the Pestilence, 2 Sam. 24.13. And the Sword, Lam. 4.9. Which yet Are two dreadful Evils) but this Famine of the Word is abundantly greater.
It is better to part with the Staff of Life, than the Food of Souls. This was the fearful threatening against the Church of Ephesus, Rev. 2.5. I will remove thy Candlestick out of its Place.
It is better to part with the Staff of Life, than the Food of Souls. This was the fearful threatening against the Church of Ephesus, Rev. 2.5. I will remove thy Candlestick out of its Place.
so without the Continuance of the Word, there must be the Dissolution of a Church-state. Now if the Judgment of losing the Gospel be so great, the Priviledge of having it is proportionable.
so without the Continuance of the Word, there must be the Dissolution of a Church-state. Now if the Judgement of losing the Gospel be so great, the Privilege of having it is proportionable.
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God hath added considerably to the Church's Teasure, since our Lord Jesus came to manifest his Father's Name, and bear Witness to the Truth in his own Person.
God hath added considerably to the Church's Treasure, since our Lord jesus Come to manifest his Father's Name, and bear Witness to the Truth in his own Person.
Even they whose inspired Writings make up a Part of what we now possess, had not those measures of Divine Revelation, which we have, Mat. 13.17. Many Prophets and Righteous Men have dosired to hear those things which you hear, and have not heard them.
Even they whose inspired Writings make up a Part of what we now possess, had not those measures of Divine Revelation, which we have, Mathew 13.17. Many prophets and Righteous Men have dosired to hear those things which you hear, and have not herd them.
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They who gave the first Intimations of Christ's coming into the World, would have been glad to know, what the Evangelists reported concerning him, after he was come.
They who gave the First Intimations of Christ's coming into the World, would have been glad to know, what the Evangelists reported Concerning him, After he was come.
The Word of the Kingdom (as well as the Kingdom it self) was formerly contain'd in a lesser Compass, and that which was, was deliver'd more obscurely; now we have such Enlargements, as do both perfect and clear up the whole.
The Word of the Kingdom (as well as the Kingdom it self) was formerly contained in a lesser Compass, and that which was, was Delivered more obscurely; now we have such Enlargements, as do both perfect and clear up the Whole.
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For (as Christ himself said) their Word is not theirs, but his, John 14.24. The Audience which Christ's Ministers demand and expect, is not upon their own account, but because of him in whose Name and Authority they come;
For (as christ himself said) their Word is not theirs, but his, John 14.24. The Audience which Christ's Ministers demand and expect, is not upon their own account, but Because of him in whose Name and authority they come;
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as the Prophet said to the People of the Jews, Hear ye, and give Ear, for the Lord hath spoken, Jerem. 13.15. q. d. Yon may more safely despise a Man, than be deaf to God.
as the Prophet said to the People of the jews, Hear you, and give Ear, for the Lord hath spoken, Jeremiah 13.15. q. worser. Yond may more safely despise a Man, than be deaf to God.
as we are not able to see ' his Face and live, so if we were to hear his Voice, we should dye, Deut. 5.25. The Disciples in the Mount of Transfiguration, when the Voice came out of the Cloud, were not so much instructed, as amaz'd, Mat. 17.6. It is God's gracious Condescension to our present weakness, that he utters his Mind to us by those who are compassed with Infirmity, as well as our selves;
as we Are not able to see ' his Face and live, so if we were to hear his Voice, we should die, Deuteronomy 5.25. The Disciples in the Mount of Transfiguration, when the Voice Come out of the Cloud, were not so much instructed, as amazed, Mathew 17.6. It is God's gracious Condescension to our present weakness, that he utters his Mind to us by those who Are compassed with Infirmity, as well as our selves;
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my Terror shall not make thee afraid, &c. Job 33.6, 7. If this Treasure were not convey'd through earthen Vessels, it would be more unprofitable for us than it is.
my Terror shall not make thee afraid, etc. Job 33.6, 7. If this Treasure were not conveyed through earthen Vessels, it would be more unprofitable for us than it is.
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A Word spoken by Angels would not do us so much good, as that wherein God employs the Tongues of Men; and therefore the Angel that appeared to Cornelius, said little himself,
A Word spoken by Angels would not do us so much good, as that wherein God employs the Tongues of Men; and Therefore the Angel that appeared to Cornelius, said little himself,
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It is no wonder that what is by Divine Appointment, should be chiefly bless't to the Galatians by the hearing of (the Word of) Faith, and so they receiv'd him,
It is no wonder that what is by Divine Appointment, should be chiefly blessed to the Galatians by the hearing of (the Word of) Faith, and so they received him,
as the Apostle makes his appeal to them in the Case, Gal. 3.2, 5. As the Prevalency of the Word, is only when it comes in the Holy Ghost, so the great operations of the Holy Ghost, are mostly, when he comes in the Word.
as the Apostle makes his appeal to them in the Case, Gal. 3.2, 5. As the Prevalency of the Word, is only when it comes in the Holy Ghost, so the great operations of the Holy Ghost, Are mostly, when he comes in the Word.
This is the Chariot which he Rides in, when he makes his Entrance into the Soul. The Signal given to David to bestir himself against the Host of the Philistines, was when he heard the sound of a going in the Tops of the Mulberry-trees, for then would the Lord go out before him, 2 Sam. 5.24.
This is the Chariot which he Rides in, when he makes his Entrance into the Soul. The Signal given to David to Bestir himself against the Host of the philistines, was when he herd the found of a going in the Tops of the Mulberry trees, for then would the Lord go out before him, 2 Sam. 5.24.
They that make the best Improvement of such valuable Helps, have the principal Reward, they that neglect and contemn them, have the highest Punishment. Therefore Tribulation and Anguish, Indignation and Wrath on the one Hand,
They that make the best Improvement of such valuable Helps, have the principal Reward, they that neglect and contemn them, have the highest Punishment. Therefore Tribulation and Anguish, Indignation and Wrath on the one Hand,
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and so Glory, Honour and Peace on the other Hand, are said to be to the Jew first, Rom. 2.9, 10. The Place of Hearing, is like the Mount of Blessing and Cursing too, Gerizim and Ebal united.
and so Glory, Honour and Peace on the other Hand, Are said to be to the Jew First, Rom. 2.9, 10. The Place of Hearing, is like the Mount of Blessing and Cursing too, Gerizim and Ebal united.
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3. No Audience or success can be expected at the Throne of Grace, without a due Attendance to the Word of Grace. We cannot pray in Faith, or with acceptance,
3. No Audience or success can be expected At the Throne of Grace, without a due Attendance to the Word of Grace. We cannot pray in Faith, or with acceptance,
but whether we look for it or not, we shall find it so. Prov. 28.9. He that turneth away his Ear from hearing the Law, even his Prayer shall be Abomination.
but whither we look for it or not, we shall find it so. Curae 28.9. He that turns away his Ear from hearing the Law, even his Prayer shall be Abomination.
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If we be not sift to Hear, how can we ask of God to hear us speedily in the most urgent distressed Cases? What Confidence can we have in making known any request to him,
If we be not sift to Hear, how can we ask of God to hear us speedily in the most urgent distressed Cases? What Confidence can we have in making known any request to him,
Hearken to me, that God many hearken to you, It is vain Presumption to think that our Prayers should be receiv'd, when God's calls are refus'd, or that his Ears should be open, when we stop our own. See Zech. 7.11, 12, 13.
Harken to me, that God many harken to you, It is vain Presumption to think that our Prayers should be received, when God's calls Are refused, or that his Ears should be open, when we stop our own. See Zechariah 7.11, 12, 13.
4. From our hearing of the Word, we may gather a certain Evidence of our State. It is made a distinguishing Character and Mark, whereby to discern between the Righteous and Wicked, the Children of God, and of the Devil. John 8.47. He that is of God, heareth God's Words;
4. From our hearing of the Word, we may gather a certain Evidence of our State. It is made a distinguishing Character and Mark, whereby to discern between the Righteous and Wicked, the Children of God, and of the devil. John 8.47. He that is of God, hears God's Words;
The Proposition which is here laid down, and the Inference which is drawn from it, do both teach us, that the Respect which Men bear to the Word, is an infallible touchstone, whereby to try their spiritual Condition. So 1 John 4.6. He that knoweth God, heareth us;
The Proposition which is Here laid down, and the Inference which is drawn from it, do both teach us, that the Respect which Men bear to the Word, is an infallible touchstone, whereby to try their spiritual Condition. So 1 John 4.6. He that Knoweth God, hears us;
Blessed is the Man that heareth me, watching daily at my Gates, &c. They have no Title to this Promise, who are frequently diverted from coming to Wisdom's Doors,
Blessed is the Man that hears me, watching daily At my Gates, etc. They have no Title to this Promise, who Are frequently diverted from coming to Wisdom's Doors,
As the Opportunities of hearing are not to be omitted upon slender grounds, so a strict Attention in hearing ought to be kept up, Luke 19.48. Acts 16.13.
As the Opportunities of hearing Are not to be omitted upon slender grounds, so a strict Attention in hearing ought to be kept up, Lycia 19.48. Acts 16.13.
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or to answer the end of the Commandment. It may very well be enquir'd of some shameful Drones, as it was of jonah when he slept in the Storm, What they mean? Whether they take the Bed of Ordinances to be a place of slothful rather than spiritual, rest? And whether they fancy that God will always appear to them,
or to answer the end of the Commandment. It may very well be inquired of Some shameful Drones, as it was of jonah when he slept in the Storm, What they mean? Whither they take the Bed of Ordinances to be a place of slothful rather than spiritual, rest? And whither they fancy that God will always appear to them,
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as he did once to Solomon (1 Kings 3.5.) in a Dream? But there are others almost as far from giving earnest heed (which they should do, heb. 2.1.) as they that are asleep;
as he did once to Solomon (1 Kings 3.5.) in a Dream? But there Are Others almost as Far from giving earnest heed (which they should do, Hebrew. 2.1.) as they that Are asleep;
I mean, those, the Eyes of whose Minds are perhaps at the Ends of the Earth, and the Eyes of their Bodies wandering about to some nearer Objects, which at such times they are not at all concern'd with.
I mean, those, the Eyes of whose Minds Are perhaps At the Ends of the Earth, and the Eyes of their Bodies wandering about to Some nearer Objects, which At such times they Are not At all concerned with.
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2. With serious Reverence. If they that speak should speak as the Oracles of God, 1 Pet. 4.11. They that hear, should do it, as becomes those Oracles also.
2. With serious reverence. If they that speak should speak as the Oracles of God, 1 Pet. 4.11. They that hear, should do it, as becomes those Oracles also.
Not only in a becoming Posture, (as all the People stood up, when Ezra open'd the Book of the Law, Neh. 8.5.) but especially in an awful Frame, which the Word of such a King, tho pronounced by his inferior Officers, justly calls for.
Not only in a becoming Posture, (as all the People stood up, when Ezra opened the Book of the Law, Neh 8.5.) but especially in an awful Frame, which the Word of such a King, though pronounced by his inferior Officers, justly calls for.
And that which mightily increased Titus his esteem of the Corinthians, was the Remembrance of their Obedience, how with fear and trembling they receiv'd him, 2 Cor. 7.15.
And that which mightily increased Titus his esteem of the Corinthians, was the Remembrance of their obedience, how with Fear and trembling they received him, 2 Cor. 7.15.
yet) signifies nothing, without a regard to the Matter of their Ministry; for Christ threatens a Wo to them that built the Tombs of the Prophets, Mat. 23.29.
yet) signifies nothing, without a regard to the Matter of their Ministry; for christ threatens a Woe to them that built the Tombs of the prophets, Mathew 23.29.
The Words of God should be not only hastily catcht as (as the Words of abab by Benhadad 's Servants) but eaten, like Food, which a Man hath the sharpest Appetite to,
The Words of God should be not only hastily catched as (as the Words of Abab by Benhadad is Servants) but eaten, like Food, which a Man hath the Sharpest Appetite to,
and takes sweetest Pleasure in, Jerem. 15.16. The Levites of old were to come from the Places where they sojourned in Israel, with all the desire of their Mind to the Place which God had chosen, Deut. 18.6.
and Takes Sweetest Pleasure in, Jeremiah 15.16. The Levites of old were to come from the Places where they sojourned in Israel, with all the desire of their Mind to the Place which God had chosen, Deuteronomy 18.6.
So should we come to hear the Words of Eternal Life. The Fame of Solomon's Wisdom brought the Queen of Sheba from the uttermost Parts of the Earth, Mat. 12.42.
So should we come to hear the Words of Eternal Life. The Fame of Solomon's Wisdom brought the Queen of Sheba from the uttermost Parts of the Earth, Mathew 12.42.
If Love to the Word be our Spur and Motive in coming to it, it will carry us upon Eagle's wings; and if it be not so, there can be no rational Hope of our prositing by the Word.
If Love to the Word be our Spur and Motive in coming to it, it will carry us upon Eagle's wings; and if it be not so, there can be no rational Hope of our prositing by the Word.
4. With settled Resolutions and Designs of suitable Obedience. Set your Hearts (says Moses ) to all the Words which I testifie among you this Day, which you shall command your Children to observe, &c. Deut 32.46.
4. With settled Resolutions and Designs of suitable obedience. Set your Hearts (Says Moses) to all the Words which I testify among you this Day, which you shall command your Children to observe, etc. Deuteronomy 32.46.
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There is no Attention which is significant, or serviceable, but what is in order to practical Observation. No Ordinance of God was ever designed only to employ the Ear, or inform the Judgment,
There is no Attention which is significant, or serviceable, but what is in order to practical Observation. No Ordinance of God was ever designed only to employ the Ear, or inform the Judgement,
but to assect the Soul, and influence the Life. And if this end be not unfeignedly proposed, a Man may multiply his Hearing of Sermons, with as little Effect,
but to assect the Soul, and influence the Life. And if this end be not unfeignedly proposed, a Man may multiply his Hearing of Sermons, with as little Effect,
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There seems to be an Allusion in that Place to the mingling of the natural ferment in the Stomach with our Food, which procures both Digestion and Nourishment; or else the Food would be rather hurtful than profitable,
There seems to be an Allusion in that Place to the mingling of the natural ferment in the Stomach with our Food, which procures both Digestion and Nourishment; or Else the Food would be rather hurtful than profitable,
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and lay up matter for dangerous Diseases. This is called very frequently a receiving of the Word; Acts 2.41. c. 8.14. c. 11.1. 'Tis a taking of it into the Soul, that it may be an internal ruling Principle;
and lay up matter for dangerous Diseases. This is called very frequently a receiving of the Word; Acts 2.41. c. 8.14. c. 11.1. It's a taking of it into the Soul, that it may be an internal ruling Principle;
As every Creature is sanctified by the Word of God and Prayer, so by Prayer the Word it self if sanctified. We cannot expect that it should Minister any Grace to us,
As every Creature is sanctified by the Word of God and Prayer, so by Prayer the Word it self if sanctified. We cannot expect that it should Minister any Grace to us,
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and Moses and the Prophets will accuse us to the Father, instead of bringing us to Christ. Our sitting under the best of Means will not be seen by our thriving; as when the Lean Kine in Pharaoh 's Dream had eaten up the Fat it could not be known that they had eaten them,
and Moses and the prophets will accuse us to the Father, instead of bringing us to christ. Our sitting under the best of Means will not be seen by our thriving; as when the Lean Kine in Pharaoh is Dream had eaten up the Fat it could not be known that they had eaten them,
but they were still ill-favoured as at the beginning, Gen. 41.21. So shall we be, if Prayer berestrain'd, and only Preaching attended. Fifthly, the ƲSE.
but they were still ill-favoured as At the beginning, Gen. 41.21. So shall we be, if Prayer berestrained, and only Preaching attended. Fifthly, the ƲSE.
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As it was a far greater shame to the Disciples who had conversed so much with Christ, to be ignorant of the Parable, than for the common People, and therefore Christ upbraids them, Are you without Ʋnder standing also? Mark 7.18. Where the way of Salvation is utterly hid, they are less guilty, than such as turn their Backs upon the discovery of it. 2. Ministers have just ground of complaint against too many Customary Hearers, for the lost labour bestow'd upon them.
As it was a Far greater shame to the Disciples who had conversed so much with christ, to be ignorant of the Parable, than for the Common People, and Therefore christ upbraids them, are you without Ʋnder standing also? Mark 7.18. Where the Way of Salvation is utterly hid, they Are less guilty, than such as turn their Backs upon the discovery of it. 2. Ministers have just ground of complaint against too many Customary Hearers, for the lost labour bestowed upon them.
whether they get real good by it. 3. God hath great Provocation to withdraw the Means, where they are ungratefully contemn'd. As the Blind Man who had been restored to his sight by Christ, answer'd the Jews very well,
whither they get real good by it. 3. God hath great Provocation to withdraw the Means, where they Are ungratefully contemned. As the Blind Man who had been restored to his sighed by christ, answered the jews very well,
It is manifest Justice, that the Prophets (like Zacharias, the Father of the Baptist ) should be Lumb, when the People refuse to hearken. The silencing of a Gospel-Ministry is a natural Punishment for the Sin of its Despisers.
It is manifest justice, that the prophets (like Zacharias, the Father of the Baptist) should be Lumb, when the People refuse to harken. The silencing of a Gospel ministry is a natural Punishment for the since of its Despisers.
2. Exhortation. 1. Consider well, whom, as well as what, you hear. The Prophets whom the Rich Man's Brethren are referr'd to, are link't with Moses, an authentick Author, to distinguish them from the false Prophets that were among the People, 2 Pet. 2.1. Christ speaks of the Thieves and Robbers which came before him ( i. e. came without being sent ) that the Sheep did not hear them;
2. Exhortation. 1. Consider well, whom, as well as what, you hear. The prophets whom the Rich Man's Brothers Are referred to, Are linked with Moses, an authentic Author, to distinguish them from the false prophets that were among the People, 2 Pet. 2.1. christ speaks of the Thieves and Robbers which Come before him (i. e. Come without being sent) that the Sheep did not hear them;
which is not mentioned as their Sin, but to their Commendation, John 10.8. They that have learned Christ, will chuse no such Masters. Men that have no true Commission from God, will do no Service to Souls. This is intimated, Jerem. 23.22.
which is not mentioned as their since, but to their Commendation, John 10.8. They that have learned christ, will choose no such Masters. Men that have no true Commission from God, will do no Service to Souls. This is intimated, Jeremiah 23.22.
then they should have turned them from their Evil way, &c. 2. Be sure to do that in reality, which you so often appear to do. You may as well utterly forbear, as not hear indeed. It will be sad to be found in their number, who in hearing, hear not, Mat. 13.13.
then they should have turned them from their Evil Way, etc. 2. Be sure to do that in reality, which you so often appear to do. You may as well utterly forbear, as not hear indeed. It will be sad to be found in their number, who in hearing, hear not, Mathew 13.13.
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So we are to understand those Words of Moses to Israel (which are seemingly Contradictory ), Deut. 29.2, 3, 4. You have seen all that the Lord did before your Eyes, &c. yet the Lord hath not given you Eyes to see.
So we Are to understand those Words of Moses to Israel (which Are seemingly Contradictory), Deuteronomy 29.2, 3, 4. You have seen all that the Lord did before your Eyes, etc. yet the Lord hath not given you Eyes to see.
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Hear, as under the Inspection of God, and so that you may approve your selves in this Act to him. 3. Examine your selves frequently with relation to the Benefit which you reap by doing it.
Hear, as under the Inspection of God, and so that you may approve your selves in this Act to him. 3. Examine your selves frequently with Relation to the Benefit which you reap by doing it.
Take an impartial measure of your growth by the Word, that you may not only be certified of your spiritual Life, but know how much is added to your Stature. If the Consciences of our Auditors were but weekly busied in such Reflections, we should have more and better Christians.
Take an impartial measure of your growth by the Word, that you may not only be certified of your spiritual Life, but know how much is added to your Stature. If the Consciences of our Auditors were but weekly busied in such Reflections, we should have more and better Christians.
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THE Answer given by Abraham in the preceding Words to the Rich Man's Request, being displeasing and unsatisfactory to him, this Verse holds forth his Reply; And he ( i. e. the Rich Man) said, &c. Wherein we may take notice of two things, his bold Contradiction to what Abraham had said,
THE Answer given by Abraham in the preceding Words to the Rich Man's Request, being displeasing and unsatisfactory to him, this Verse holds forth his Reply; And he (i. e. the Rich Man) said, etc. Wherein we may take notice of two things, his bold Contradiction to what Abraham had said,
Words favouring of a great deal of Confidence and Rudeness in one that profess't himself Abraham's Son. When Elisha told the Shunamite who had no Child, that she should have one in a little time, she being distracted (as it were) between two contrary Passions of excessive Joy and unbelieving Fear, delivers her self after a somewhat indecent manner, Nay, my Lord, thou Man of God, do not lye unto thine Handmaid, 2 Kings 4.16.
Words favouring of a great deal of Confidence and Rudeness in one that professed himself Abraham's Son. When Elisha told the Shunamite who had no Child, that she should have one in a little time, she being distracted (as it were) between two contrary Passion of excessive Joy and unbelieving fear, delivers her self After a somewhat indecent manner, Nay, my Lord, thou Man of God, do not lie unto thine Handmaid, 2 Kings 4.16.
But this was much worse, and indeed little better than a positive giving of the lye to the Father of the Faithful; intimating that not to be the aptest means and likliest course for his Brethren's Conversion, which Abraham had prescrib'd as such. It might reasonably have been ask't, which way went the Spirit of Wisdom from that Holy Venerable Patriarch, to him a vile and miserable Wretch, that when the Hearing of Moses and the Prophets was propos'd, he should dare to say, Nay, to it? If Job in his Prosperity was so respected, that Princes laid their Hands upon their Mouths,
But this was much Worse, and indeed little better than a positive giving of the lie to the Father of the Faithful; intimating that not to be the aptest means and likliest course for his Brothers' Conversion, which Abraham had prescribed as such. It might reasonably have been asked, which Way went the Spirit of Wisdom from that Holy Venerable Patriarch, to him a vile and miserable Wretch, that when the Hearing of Moses and the prophets was proposed, he should Dare to say, Nay, to it? If Job in his Prosperity was so respected, that Princes laid their Hands upon their Mouths,
and Nobles held their Peace before him, Job 29.9, 10. How much more becoming, would it have been for this Rich Man in Hell silently to acquiesce in what was spoken by Abraham, a glorified Saint? But this is to shew,
and Nobles held their Peace before him, Job 29.9, 10. How much more becoming, would it have been for this Rich Man in Hell silently to acquiesce in what was spoken by Abraham, a glorified Saint? But this is to show,
how insolently the God of Abraham (tho infinitely greater than all ) is treated by rebellious Worms. 2. His peremptory insisting upon what he had said himself.
how insolently the God of Abraham (though infinitely greater than all) is treated by rebellious Worms. 2. His peremptory insisting upon what he had said himself.
but if thou wouldst Order Lazarus to go and preach to them the Terrors of Damnation, according to my desire, I dare engage that this will do the business, and answer the end.
but if thou Wouldst Order Lazarus to go and preach to them the Terrors of Damnation, according to my desire, I Dare engage that this will do the business, and answer the end.
It is remarkble here, that the Rich Man laies all the stress upon the outward Means, and the influence which they would have, without making any mention of the Grace of God, as that which must produce the desir'd Effect.
It is remarkble Here, that the Rich Man lays all the stress upon the outward Means, and the influence which they would have, without making any mention of the Grace of God, as that which must produce the desired Effect.
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He does not speak with that modesty which the Scripture teaches, 2 Tim. 2.25. Peradventure God will give them Repentance, but absolutely, they will repent, as if the Issue were certain and in their own Power. So the conceited Pharisees cryed, If we had been in the Days of our Fathers, we would not have been Partakers with them, &c. Mat. 23.30.
He does not speak with that modesty which the Scripture Teaches, 2 Tim. 2.25. Peradventure God will give them Repentance, but absolutely, they will Repent, as if the Issue were certain and in their own Power. So the conceited Pharisees cried, If we had been in the Days of our Father's, we would not have been Partakers with them, etc. Mathew 23.30.
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Obs. It is one great instance of the Depravation of our sinful Natures, to oppose our foolish groundless Fancies to God's wise and righteous Institutions.
Obs. It is one great instance of the Depravation of our sinful Nature's, to oppose our foolish groundless Fancies to God's wise and righteous Institutions.
When the People of the Jews return'd out of Captivity, God encourag'd them to build the Temple again, by promising that the Glory of the latter House should be greater than of the former, Hag. 2.9.
When the People of the jews returned out of Captivity, God encouraged them to built the Temple again, by promising that the Glory of the latter House should be greater than of the former, Hag. 2.9.
because it wanted the outward Splendour of the first, they vilified and despis'd it, and for that very Reason grew careless and negligent about the Services performed in it;
Because it wanted the outward Splendour of the First, they vilified and despised it, and for that very Reason grew careless and negligent about the Services performed in it;
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they offer'd polluted Bread upon God's Altar, and said, his Table was contemptible, Mal. 1.7. 2. They Charge them with inconvenience; as if they were too severe and burdensome, and encroacht upon the rightful Liberty and ease of Humane Life.
they offered polluted Bred upon God's Altar, and said, his Table was contemptible, Malachi 1.7. 2. They Charge them with inconvenience; as if they were too severe and burdensome, and encroached upon the rightful Liberty and ease of Humane Life.
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Q. d. as the Angel told Elijah in another Case, the Journey is too great, and you may as well go nearer home, without such needless Pain and Trouble.
Q. worser. as the Angel told Elijah in Another Case, the Journey is too great, and you may as well go nearer home, without such needless Pain and Trouble.
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The Work which God puts Men upon, is counted a Bondage and a Toil. 3. They reproach them with insufficiency, as if they were not capable of reaching the end,
The Work which God puts Men upon, is counted a Bondage and a Toil. 3. They reproach them with insufficiency, as if they were not capable of reaching the end,
As if compassing of God's Altar, had been a fruitless labouring in the Fire; and as if waitting upon him, had been like their lamented watching for a Nation which could not save them.
As if compassing of God's Altar, had been a fruitless labouring in the Fire; and as if waitting upon him, had been like their lamented watching for a nation which could not save them.
even in the Month which he had devised of his own Heart, 1 Kings 12.32, 33. It is said to be like the Feast which was in Judah, viz. The Feast of Tabernacles which was on the fifteenth Day of the seventh Month;
even in the Monn which he had devised of his own Heart, 1 Kings 12.32, 33. It is said to be like the Feast which was in Judah, viz. The Feast of Tabernacles which was on the fifteenth Day of the seventh Monn;
Men's doing of those things in Religion, which never came into God's Heart, nor were ever commanded in his Word, is a manifest instance of their presumptuous Opposition, where they owe the most entire and punctual Subjection.
Men's doing of those things in Religion, which never Come into God's Heart, nor were ever commanded in his Word, is a manifest instance of their presumptuous Opposition, where they owe the most entire and punctual Subjection.
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3. By their obstinate Fondness of their own Inventions, and adhaerence to them. This the Holy Ghost takes notice of, as an additional Circumstance of Guilt; Isa. 66.3. They have chosen their own Ways, and their Soul delighteth in their Abominations.
3. By their obstinate Fondness of their own Inventions, and adherence to them. This the Holy Ghost Takes notice of, as an additional Circumstance of Gilded; Isaiah 66.3. They have chosen their own Ways, and their Soul delights in their Abominations.
All Men are inclin'd by Nature to give the Preference to the Issue of their own vain Imaginations, as if that were fairer than any thing which is impress'd with Divine Authority. As when Naaman the Syrian was bidden to go and wash in Jordan seven times, he speaks of it with disdain, 2 Kings 5.12.
All Men Are inclined by Nature to give the Preference to the Issue of their own vain Imaginations, as if that were Fairer than any thing which is impressed with Divine authority. As when Naaman the Syrian was bidden to go and wash in Jordan seven times, he speaks of it with disdain, 2 Kings 5.12.
Are not Abana and Pharpar Rivers of Damascus, better than all the Waters of Israel? Men think that there is more Vertue in what they find out and fix upon themselves,
are not Abana and Pharpar rivers of Damascus, better than all the Waters of Israel? Men think that there is more Virtue in what they find out and fix upon themselves,
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Thus the Jews are taxed in the Prophet's Time, with forsaking the Law, and not walking therein, but walking after the Imagination of their own Hearts, Jerem. 9.13, 14. And so the Elders in Christ's time, made the Commands of God void,
Thus the jews Are taxed in the Prophet's Time, with forsaking the Law, and not walking therein, but walking After the Imagination of their own Hearts, Jeremiah 9.13, 14. And so the Elders in Christ's time, made the Commands of God void,
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and of none Effect, by their Traditions, Mat. 15.6. They rather would disanul and cancel a Law of God's making, than not establish an Order of their own;
and of none Effect, by their Traditions, Mathew 15.6. They rather would disannul and cancel a Law of God's making, than not establish an Order of their own;
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because their Dagon had suffer'd thereby, 1 Sam. 5.7. 3. In attributing any miscarriage they meet with, to the disuse of their own Methods, and the following of God's.
Because their Dagon had suffered thereby, 1 Sam. 5.7. 3. In attributing any miscarriage they meet with, to the disuse of their own Methods, and the following of God's.
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This discovers a mighty Zeal for that which God testifies his hottest displeasure against; (I say, his hottest displeasure; for even when he hath exercis'd forgiving Mercy to the Persons, he hath taken Vengeance on their Inventions, Psalm 99.8.) This betrays a Resolution to hold fast, what the rebukes of Providence urge us to let go; putting a false Interpretation on those rebukes,
This discovers a mighty Zeal for that which God Testifies his hottest displeasure against; (I say, his hottest displeasure; for even when he hath exercised forgiving Mercy to the Persons, he hath taken Vengeance on their Inventions, Psalm 99.8.) This betrays a Resolution to hold fast, what the rebukes of Providence urge us to let go; putting a false Interpretation on those rebukes,
Since we have left off to burn Incense to the Queen of Heaven (wherein they are said to do what went forth out of their own Mouth, ver. 17.) we have wanted all things,
Since we have left off to burn Incense to the Queen of Heaven (wherein they Are said to do what went forth out of their own Mouth, ver. 17.) we have wanted all things,
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Secondly, What Causes does this spring and proceed from? Ans. There are four grand Principles which this Evil seems to be most genuinely resolv'd into. As
Secondly, What Causes does this spring and proceed from? Ans. There Are four grand Principles which this Evil seems to be most genuinely resolved into. As
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they would be as Gods to themselves, prescribing the Manner of their own Worship, and contriving the Way of their, own Salvation. Thus Naaman, a great Man and honourable, took it ill, that the Prophet did not indulge his Fancy in working his Cure, just as he expected;
they would be as God's to themselves, prescribing the Manner of their own Worship, and contriving the Way of their, own Salvation. Thus Naaman, a great Man and honourable, took it ill, that the Prophet did not indulge his Fancy in working his Cure, just as he expected;
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as if they scorn'd to be sav'd in the common Way; so the Rich Man here, was for the changing of God's ordinary Course for the reclaiming of his Brethren;
as if they scorned to be saved in the Common Way; so the Rich Man Here, was for the changing of God's ordinary Course for the reclaiming of his Brothers;
3. Curiosity. Men's foolish wanton Spirits render them weary of walking in the Old Paths, and if God do not make some now thing for them, they will be forming something themselves.
3. Curiosity. Men's foolish wanton Spirits render them weary of walking in the Old Paths, and if God do not make Some now thing for them, they will be forming something themselves.
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New Revelations and Methods of Conviction are more pleasing and grateful than any other, meerly because they are new. Paul had quickly crowds of Athenians about him,
New Revelations and Methods of Conviction Are more pleasing and grateful than any other, merely Because they Are new. Paul had quickly crowds of Athenians about him,
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because he seemed to Preach new Doctrine, and strange Things, Acts 17.19, 20. An extravagant itch after Novelty hath been a Disease entail'd upon Mankind, ever since our first Parents ruin'd themselves and their whole Offspring, by affecting to know more than they did.
Because he seemed to Preach new Doctrine, and strange Things, Acts 17.19, 20. an extravagant itch After Novelty hath been a Disease entailed upon Mankind, ever since our First Parents ruined themselves and their Whole Offspring, by affecting to know more than they did.
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whereas indeed Truths of the most ancient Date, are the most valuable, and that which we have heard from the beginning, should the rather for that Reason abide in us, 1 John 2.24. 4. Perverseness. There is such an Hellish Contrariety to God himself in our corrupted Natures, that we are prone to dislike every thing the more for his sake, and to Object against this or that Divine Institution, because it is Divine; as if God, who does all things well, did nothing so.
whereas indeed Truths of the most ancient Date, Are the most valuable, and that which we have herd from the beginning, should the rather for that Reason abide in us, 1 John 2.24. 4. Perverseness. There is such an Hellish Contrariety to God himself in our corrupted Nature's, that we Are prove to dislike every thing the more for his sake, and to Object against this or that Divine Institution, Because it is Divine; as if God, who does all things well, did nothing so.
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What he forbids, is pleasing to the sinful Soul, and what he commands, is grievous. The Devil hath infus'd this malignity into our tainted Blood, that what is the ground of our Obedience, is the Motive and Temptation to our Rebellion. The carnal Mind is not subject to the Law of God,
What he forbids, is pleasing to the sinful Soul, and what he commands, is grievous. The devil hath infused this malignity into our tainted Blood, that what is the ground of our obedience, is the Motive and Temptation to our Rebellion. The carnal Mind is not Subject to the Law of God,
and whatsoever tends to curb our licentiousness, still discovers so much the more of our frowardness. The Jews were never more zealous for God's Appointments,
and whatsoever tends to curb our licentiousness, still discovers so much the more of our frowardness. The jews were never more zealous for God's Appointments,
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than when he was about to abolish them, and after they were actually abolisht. When God said, bring no more vain Oblations, they were most forward to multiply them;
than when he was about to Abolah them, and After they were actually abolished. When God said, bring no more vain Oblations, they were most forward to multiply them;
and usurping of God's essential Right. Is it a fit thing, that the Creator should be controul'd by his own Workmanship? Shall the Clay say to him that fashions it, what makest thou? Isa. 45.9. Which of the two, is the most reasonable, that God should lay his Injunctions upon us, or that we should impose upon him? Judge impartially in the Case betwixt him and your selves;
and usurping of God's essential Right. Is it a fit thing, that the Creator should be controlled by his own Workmanship? Shall the Clay say to him that fashions it, what Makest thou? Isaiah 45.9. Which of the two, is the most reasonable, that God should lay his Injunctions upon us, or that we should impose upon him? Judge impartially in the Case betwixt him and your selves;
whether the most High should stoop to such despicable Worms as you, or whether you should yield and comply with him? It is a silencing Challenge, which the Apostle makes in his Name; Rom. 9.20. Nay, but oh Man, who art thou that replyest against God? q. d.
whither the most High should stoop to such despicable Worms as you, or whither you should yield and comply with him? It is a silencing Challenge, which the Apostle makes in his Name; Rom. 9.20. Nay, but o Man, who art thou that repliest against God? q. worser.
Dost thou consider thy Quality, how much thou art Inferior to him? Dost thou remember, who gave thee thy Being, and consequently, who is to have the Dominion over thee? Wast thou not produced by his Power, and shouldst thou not be govern'd by his Pleasure? Know that he is God, and that thou art but a Man; think seriously of this,
Dost thou Consider thy Quality, how much thou art Inferior to him? Dost thou Remember, who gave thee thy Being, and consequently, who is to have the Dominion over thee? Wast thou not produced by his Power, and Shouldst thou not be governed by his Pleasure? Know that he is God, and that thou art but a Man; think seriously of this,
for whosoever prescribes any Rules or Models to God, besides what he hath given and fram'd himself, does indeed Deifie his own Ʋnderstanding against Infinite Wisdom. And hath any Man in the World such a Erow of Brass, as to assert and justifie this, that he knows better than God,
for whosoever prescribes any Rules or Models to God, beside what he hath given and framed himself, does indeed Deify his own Ʋnderstanding against Infinite Wisdom. And hath any Man in the World such a Erow of Brass, as to assert and justify this, that he knows better than God,
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or sees further than the Father of Lights? As grave and judicious Elihu said, Thinkest thou this to be right, that thou saidst, My Righteousness is more than God's? Job 35.2.
or sees further than the Father of Lights? As grave and judicious Elihu said, Thinkest thou this to be right, that thou Said, My Righteousness is more than God's? Job 35.2.
So may I say, wilt thou not be asham'd to pretend, that thou art wiser than he, who endowed thee with all the Discretion thou hast? Canst thou in good earnest, suppose that God hath communicated more Wisdom to thee,
So may I say, wilt thou not be ashamed to pretend, that thou art Wiser than he, who endowed thee with all the Discretion thou hast? Canst thou in good earnest, suppose that God hath communicated more Wisdom to thee,
than he hath reserved to himself? So it must be, or else the giving of the Preheminence to thy own Fancies, is unreasonable Dotage. Be sensible of thy true bruitishness before God,
than he hath reserved to himself? So it must be, or Else the giving of the Pre-eminence to thy own Fancies, is unreasonable Dotage. Be sensible of thy true brutishness before God,
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as it is said of the Israelites, that they were defiled with their own Works, and went a whoring with their own Inventions, Psalm 106.39. He that makes himself in any respect his own Idol, contracts a filthiness in his own Spirit, and is guilty of Heart-adultery. The strange Woman is said to forsake the Guide of her Youth; i. e.
as it is said of the Israelites, that they were defiled with their own Works, and went a whoring with their own Inventions, Psalm 106.39. He that makes himself in any respect his own Idol, contracts a filthiness in his own Spirit, and is guilty of Heart-adultery. The strange Woman is said to forsake the Guide of her Youth; i. e.
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The setting up of our foolish and empty Conceits against his orderly and regular Establishments, is an unlawful Lust, which consists not with our Love and Faithfulness to him.
The setting up of our foolish and empty Conceits against his orderly and regular Establishments, is an unlawful Lust, which consists not with our Love and Faithfulness to him.
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4. All Divine Appointments are excellently suited for the attainment of their proper Ends. If we are defeated of the Advantage which we should reap from them by our own Corruption, this must not be ascribed to any defect in the Means, as such, for the Fault is in our selves.
4. All Divine Appointments Are excellently suited for the attainment of their proper Ends. If we Are defeated of the Advantage which we should reap from them by our own Corruption, this must not be ascribed to any defect in the Means, as such, for the Fault is in our selves.
If the Word does not Profit Men, 'tis not any thing amiss in the Word, but the evil Disposition of the Hearers, which is the true Cause of that unproficiency.
If the Word does not Profit Men, it's not any thing amiss in the Word, but the evil Disposition of the Hearers, which is the true Cause of that unproficiency.
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Even as the Case now stands, God will certainly and infallibly bring about his gracious Designs and Purposes by the Word, with respect to all his chosen ones;
Even as the Case now Stands, God will Certainly and infallibly bring about his gracious Designs and Purposes by the Word, with respect to all his chosen ones;
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5. When God hath provided those Means which are sufficient in their kind, 'tis inexcusable Presumption to expect, that he should alter or add, meerly for our Gratification, Where ordinary Helps are afforded, which will serve Men's occasions, Miracles are not superfluously wrought;
5. When God hath provided those Means which Are sufficient in their kind, it's inexcusable Presumption to expect, that he should altar or add, merely for our Gratification, Where ordinary Helps Are afforded, which will serve Men's occasions, Miracles Are not superfluously wrought;
The same God who readily supplies our Necessity, will not Countenance our Wantonness. An Evil and Adulterous Generation (says our Lord) seeketh after a Sign, but there shall no Sign be given to it,
The same God who readily supplies our Necessity, will not Countenance our Wantonness. an Evil and Adulterous Generation (Says our Lord) seeks After a Signen, but there shall no Signen be given to it,
but the Sign of the Prophet Jonas, which they had before, Mat. 12.39. This was enough, and therefore he would grant no more, nor could any more be justly demanded.
but the Signen of the Prophet Jonah, which they had before, Mathew 12.39. This was enough, and Therefore he would grant no more, nor could any more be justly demanded.
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So here, their Destruction is highly deserved, that cannot be content with the Word of Salvation, but must be craving something else in the room of it, which they imagine (but without Reason,
So Here, their Destruction is highly deserved, that cannot be content with the Word of Salvation, but must be craving something Else in the room of it, which they imagine (but without Reason,
Ʋpright Man was perfectly under the Direction and Government of his Maker, but Apostate Man hath sought out many Inventions, Eccles. 7.29. There is a Multitude of Devices in his Heart, that fruitful Womb of a cursed Offspring.
Ʋpright Man was perfectly under the Direction and Government of his Maker, but Apostate Man hath sought out many Inventions, Eccles. 7.29. There is a Multitude of Devices in his Heart, that fruitful Womb of a cursed Offspring.
whereas there is, and can be, but one, which is of God. God is not the Author of such Confusion, as Humane Inventions often make under the shew and pretence of Order. He hath shewed us what is good, in telling us what he hath required of us, Mic. 6.8.
whereas there is, and can be, but one, which is of God. God is not the Author of such Confusion, as Humane Inventions often make under the show and pretence of Order. He hath showed us what is good, in telling us what he hath required of us, Mic. 6.8.
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For that which is not requir'd, can have but an appearance of Good, which the mistaken Founders undeservedly cloth it with. 2. This teaches us, that whenever God leaves Men to their own Follies,
For that which is not required, can have but an appearance of Good, which the mistaken Founders undeservedly cloth it with. 2. This Teaches us, that whenever God leaves Men to their own Follies,
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as Judas was to compleat his Treason, when he had Christ's Permission, tho not his Precept, John 13.27, 30. 2. Exhortation. 1. Let every Thought which exalts it self in you against the Mind and Will of God, be captivated to his Obedience. Dare not to allow or cherish the least opposite Motion.
as Judas was to complete his Treason, when he had Christ's Permission, though not his Precept, John 13.27, 30. 2. Exhortation. 1. Let every Thought which exalts it self in you against the Mind and Will of God, be captivated to his obedience. Dare not to allow or cherish the least opposite Motion.
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and the more we promote and advance the coming of Christ's blessed Kingdom, wherein all things that offend shall be taken out of the way, and no Power or Interest shall ever be able to introduce them again. 2. Be always guided by God's Counsels, and acquiesce in them as the best which can be follow'd,
and the more we promote and advance the coming of Christ's blessed Kingdom, wherein all things that offend shall be taken out of the Way, and no Power or Interest shall ever be able to introduce them again. 2. Be always guided by God's Counsels, and acquiesce in them as the best which can be followed,
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It was excellently said by the Mother of our Lord to the Servants at the Marriage-Feast, Whatsoever he saith unto you, do it, John 2.5. In all such Cases, we are not to dispute, whether it be really advisable, for we may be sure, that what he appoints, is so, and cannot be otherwise.
It was excellently said by the Mother of our Lord to the Servants At the Marriage-feast, Whatsoever he Says unto you, do it, John 2.5. In all such Cases, we Are not to dispute, whither it be really advisable, for we may be sure, that what he appoints, is so, and cannot be otherwise.
If therefore God calls us to go into the Sanctuary, and attend the Instructions which he gives there, we may safely conclude, that we (like the Rich Man's Brethren here) can take no better Course,
If Therefore God calls us to go into the Sanctuary, and attend the Instructions which he gives there, we may safely conclude, that we (like the Rich Man's Brothers Here) can take no better Course,
In which last Words upon this Subject, we have two Parts, a Supposition, and a Conclusion from it. 1. A Supposition; [ If they hear not Moses and the Prophets ] i. e. if they will not do,
In which last Words upon this Subject, we have two Parts, a Supposition, and a Conclusion from it. 1. A Supposition; [ If they hear not Moses and the prophets ] i. e. if they will not do,
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if they will do, as those furious Murderers of Stephen did, Acts 7.57. Stop their Ears, and make Light of that which they have so much Reason to value and improve;
if they will do, as those furious Murderers of Stephen did, Acts 7.57. Stop their Ears, and make Light of that which they have so much Reason to valve and improve;
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Abraham does not say, whether they would hear or not, for he leaves that still doubtful and undecided (as the Events of our Ministry are to us for the present, with Reference to them that are sitting under it) but he clearly intimates what their End must needs be, if they always refuse to hear. 2. The Conclusion from this Supposition;
Abraham does not say, whither they would hear or not, for he leaves that still doubtful and undecided (as the Events of our Ministry Are to us for the present, with Referente to them that Are sitting under it) but he clearly intimates what their End must needs be, if they always refuse to hear. 2. The Conclusion from this Supposition;
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] Our Lord says, that if the mighty Works which were done in Chorazin and Bethsaida, had been done in Tyre and Sidon, they would have repented long before in Sackcloth and Ashes, Mat. 11.21.
] Our Lord Says, that if the mighty Works which were done in Chorazin and Bethsaida, had been done in Tyre and Sidon, they would have repented long before in sackcloth and Ashes, Mathew 11.21.
But if Lazarus or any other were sent from the Dead to Preach to unconverted Sinners that harden'd themselves against the stated Preaching of the Gospel by Living Men, it would have no saving Effect upon them,
But if Lazarus or any other were sent from the Dead to Preach to unconverted Sinners that hardened themselves against the stated Preaching of the Gospel by Living Men, it would have no Saving Effect upon them,
1. There have been Persons raised from the Dead, who have wrought nothing upon ungodly Sinners by their Revival. When Joram, that wicked King of Israel, was enquiring of Gehazi, concerning the great things which his Master Elisha had done, the Shunamite and her Son whom the Prophet had restor'd to Life, very providentially presented themselves before the King, 2 Kings 8.4, 5, 6. Which,
1. There have been Persons raised from the Dead, who have wrought nothing upon ungodly Sinners by their Revival. When Jhoram, that wicked King of Israel, was inquiring of Gehazi, Concerning the great things which his Master Elisha had done, the Shunamite and her Son whom the Prophet had restored to Life, very providentially presented themselves before the King, 2 Kings 8.4, 5, 6. Which,
When Lazarus was raised from the Dead by Christ, the Chief Priests were so far from being Converted by that Miracle (tho they were Convinc't of it, John 11.47.) that they consulted how to put him to Death, because that others believed on Jesus by Reason of him, John 12.10, 11. There were others also, whom our Lord rais'd up, in the Days of his Flesh,
When Lazarus was raised from the Dead by christ, the Chief Priests were so Far from being Converted by that Miracle (though they were Convinced of it, John 11.47.) that they consulted how to put him to Death, Because that Others believed on jesus by Reason of him, John 12.10, 11. There were Others also, whom our Lord raised up, in the Days of his Flesh,
as the Widow's Son at Naim, and the Daughter of Jairus, the Ruler of the Synagogue, &c. Many that arose and came and appear'd in the Holy City after his Expiration on the Cross, Mat. 27.52, 53. And yet all these contributed nothing to the Cure of that People's stubborn Infidelity. Above all, Christ himself rose from the Dead;
as the Widow's Son At Nain, and the Daughter of Jairus, the Ruler of the Synagogue, etc. Many that arose and Come and appeared in the Holy city After his Expiration on the Cross, Mathew 27.52, 53. And yet all these contributed nothing to the Cure of that People's stubborn Infidelity. Above all, christ himself rose from the Dead;
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Yet the number was considerable, for he was seen of above five hundred Brethren at once, of whom the greater part were alive and remain'd, more than twenty Years after, 1 Cor. 15.6.
Yet the number was considerable, for he was seen of above five hundred Brothers At once, of whom the greater part were alive and remained, more than twenty years After, 1 Cor. 15.6.
It is said particularly of Abel, a Righteous Person, and the first Martyr in the World, that being Dead, he yet speaketh, Heb. 11.4. (For this Version seems more proper,
It is said particularly of Abel, a Righteous Person, and the First Martyr in the World, that being Dead, he yet speaks, Hebrew 11.4. (For this Version seems more proper,
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Abel to this Day by his untimely Death speaks to Saints, what barbarous Enmity they must look for from unreasonable Men; and he speaks to those, who like his Brother Cain, are of the Wicked One, what Vengeance and Wrath they must look for from a Just and Holy God; and this is a Language and Speech which may as well be understood,
Abel to this Day by his untimely Death speaks to Saints, what barbarous Enmity they must look for from unreasonable Men; and he speaks to those, who like his Brother Cain, Are of the Wicked One, what Vengeance and Wrath they must look for from a Just and Holy God; and this is a Language and Speech which may as well be understood,
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as if he were now alive to utter it with his own Mouth; like the Writing which Elijah left behind him to be produc'd and deliver'd after his Translation into Heaven, 2 Chron. 21.12. The sweet Experiences of God's deceased Servants, which testifie their gracious acceptance with him, call to us to make the same Trial and Proof of Religion which they have done.
as if he were now alive to utter it with his own Mouth; like the Writing which Elijah left behind him to be produced and Delivered After his translation into Heaven, 2 Chronicles 21.12. The sweet Experiences of God's deceased Servants, which testify their gracious acceptance with him, call to us to make the same Trial and Proof of Religion which they have done.
Their Works which (like those of the Vertuous Woman, Prov. 31. ult. ) Praise them in the Gates, do naturally provoke and stir up us to Imitation, as much as if we heard them expresly saying, Be followers of us, and deserve as much to be regarded.
Their Works which (like those of the Virtuous Woman, Curae 31. ult.) Praise them in the Gates, do naturally provoke and stir up us to Imitation, as much as if we herd them expressly saying, Be followers of us, and deserve as much to be regarded.
3. We have seen others going to the Dead, when God hath been stripping them of the Body, as Moses did Aaron of his Garments upon the Mount, ( Numb. 20.28.) It is probable that several of us have been Spectators of some in their last Moments, when they have been passing to Eternity,
3. We have seen Others going to the Dead, when God hath been stripping them of the Body, as Moses did Aaron of his Garments upon the Mount, (Numb. 20.28.) It is probable that several of us have been Spectators of Some in their last Moments, when they have been passing to Eternity,
But how contrary hath the end of the Hypocrite or the Prophane been? The one hath had (like Stephen ) the Heavens open'd, and the other hath had a view of Hell naked before him; one hath rejoyc'd in the Hope of approaching Glory, the other hath left this World in the fearful Expectation of endless Misery.
But how contrary hath the end of the Hypocrite or the Profane been? The one hath had (like Stephen) the Heavens opened, and the other hath had a view of Hell naked before him; one hath rejoiced in the Hope of approaching Glory, the other hath left this World in the fearful Expectation of endless Misery.
4. It is also likely that we have been in Deaths many times our selves; like Isaac, who was receiv'd by Abraham, in a manner, from the Dead, Heb. 11.19. It is no uncommon thing for Persons to have the Sentence of Death in themselves, and yet to outlive it;
4. It is also likely that we have been in Death's many times our selves; like Isaac, who was received by Abraham, in a manner, from the Dead, Hebrew 11.19. It is no uncommon thing for Persons to have the Sentence of Death in themselves, and yet to outlive it;
and should then go down to the Gates of the Grave, ( Isa. 38.10.) And yet to recover and come up again. Thousands have been reduc'd by prining Sickness to such great Extremities, that the Pit was ready to take them in, and shut it's Mouth upon them, who by a marvellous and unthought of Deliverance, have obtain'd a kind of new Life; and yet that new Life hath been as shamefully mispent and abused as the former, if not a great deal worse. How little Fruit is generally to be seen of Men's sick-bed Repentings? How frequently do they return to their Folly, assoon as they arise from their Beds of Languishing? What numerous Instances have there been of such,
and should then go down to the Gates of the Grave, (Isaiah 38.10.) And yet to recover and come up again. Thousands have been reduced by prining Sickness to such great Extremities, that the Pit was ready to take them in, and shut it's Mouth upon them, who by a marvellous and unthought of Deliverance, have obtained a kind of new Life; and yet that new Life hath been as shamefully Mis-spent and abused as the former, if not a great deal Worse. How little Fruit is generally to be seen of Men's sickbed Repentings? How frequently do they return to their Folly, As soon as they arise from their Beds of Languishing? What numerous Instances have there been of such,
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as have made themselves twofold more the Children of Hell, than they were before? Whose fresh relapses into their old Sins have had more dreadful Symptoms, than their first wickedness was attended with? As some Malefactors, who have been brought back from the Gallows, where they lookt Death in the Face, have after this exceeded all the Villanies of their past Lives.
as have made themselves twofold more the Children of Hell, than they were before? Whose fresh relapses into their old Sins have had more dreadful Symptoms, than their First wickedness was attended with? As Some Malefactors, who have been brought back from the Gallows, where they looked Death in the Face, have After this exceeded all the Villainies of their passed Lives.
If any one should come and testifie (as was desired here) what Testimonials could he bring, that might not be scrupled and call'd into Question? How should we know, that he is not a false Witness, or that it is not a cheat,
If any one should come and testify (as was desired Here) what Testimonials could he bring, that might not be scrupled and called into Question? How should we know, that he is not a false Witness, or that it is not a cheat,
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whatever serious Messages are brought, they will seem (like the Words of the Women that came from the Sepulchre, to the Apostles, Luke 24.11.) as idle Tales, not fit to be believ'd.
whatever serious Messages Are brought, they will seem (like the Words of the Women that Come from the Sepulchre, to the Apostles, Lycia 24.11.) as idle Tales, not fit to be believed.
We know that God spake to Moses, but as for this Fellow, we know not from whence he is? He brings up an evil Report (as one expresses it) of our Deceased Brother, raises a scandal on our Family,
We know that God spoke to Moses, but as for this Fellow, we know not from whence he is? He brings up an evil Report (as one Expresses it) of our Deceased Brother, raises a scandal on our Family,
2. Apparitions of the Dead, tho they might possibly work upon the Passion of Fear, would not alter the Frame and Temper of the Soul. It may be, they would scare and affright the weak and the timorous, who are not so impudent and stout-hearted as the rest;
2. Apparitions of the Dead, though they might possibly work upon the Passion of fear, would not altar the Frame and Temper of the Soul. It may be, they would scare and affright the weak and the timorous, who Are not so impudent and stouthearted as the rest;
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or render them Proselites to our living Redeemer? We read of no such Effect. So when Herod heard of the Fame of Jesus, and what he did, he was perplexed, because it was said of some, that John was risen from the Dead, i. e.
or render them Proselytes to our living Redeemer? We read of no such Effect. So when Herod herd of the Fame of jesus, and what he did, he was perplexed, Because it was said of Some, that John was risen from the Dead, i. e.
A settled lasting Change (without which there can be no Salvation) is always built upon other grounds. If Men be awaken'd a little for the present by Fears of Wrath (like Felix with a Discourse of Future Judgment) those trembling Fits go off again,
A settled lasting Change (without which there can be no Salvation) is always built upon other grounds. If Men be awakened a little for the present by Fears of Wrath (like Felix with a Discourse of Future Judgement) those trembling Fits go off again,
And yet still want that Principle of godly Fear, which should prevent their departing from God, and promote their departing from Evil; one is the Fruit of the Everlasting Covenant, Jerem. 32.40.
And yet still want that Principle of godly fear, which should prevent their departing from God, and promote their departing from Evil; one is the Fruit of the Everlasting Covenant, Jeremiah 32.40.
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and if this Method were repeated, and the like Messengers sent one after another to the same purpose, they would grow by degrees Familiar, and at length Contemptible.
and if this Method were repeated, and the like Messengers sent one After Another to the same purpose, they would grow by Degrees Familiar, and At length Contemptible.
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unless it be according to this Word; and therefore 'tis a vain thing to seek to the Dead, when the final Reference must be to the Law and to the Testimony, Isa. 8.19, 20. All must be tryed and determin'd by this Rule, and brought to this Standard. If a glorified Saint were to come down upon Earth,
unless it be according to this Word; and Therefore it's a vain thing to seek to the Dead, when the final Referente must be to the Law and to the Testimony, Isaiah 8.19, 20. All must be tried and determined by this Rule, and brought to this Standard. If a glorified Saint were to come down upon Earth,
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Such a Temptation can never actually happen (because their Reverence to the Word and it's Divine Author never faileth ) but the Apostle puts the Case as high, if not higher, Gal. 1.8.
Such a Temptation can never actually happen (Because their reverence to the Word and it's Divine Author never Faileth) but the Apostle puts the Case as high, if not higher, Gal. 1.8.
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if he vary from this Canon, both he and his Doctrine are to be abhorred. 2. The Ministry of the Word is the appointed Means for the Conversion of Sinners,
if he vary from this Canon, both he and his Doctrine Are to be abhorred. 2. The Ministry of the Word is the appointed Means for the Conversion of Sinners,
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as Clay and Spittle in the Hand of Christ was a successful Ointment to the Blind. Thus it pleases God by the foolishness of Preaching to save them that believe, 1 Cor. 1.21.
as Clay and Spittle in the Hand of christ was a successful Ointment to the Blind. Thus it Pleases God by the foolishness of Preaching to save them that believe, 1 Cor. 1.21.
Knowing the Terror of the Lord, we perswade Men; 2 Cor. 5.11. We therefore perswade those, whom a Preacher from the Dead would not perswade. The glittering Arms of a Saint in Light would do less Execution than this Consecrated Sword of the Spirit.
Knowing the Terror of the Lord, we persuade Men; 2 Cor. 5.11. We Therefore persuade those, whom a Preacher from the Dead would not persuade. The glittering Arms of a Saint in Light would do less Execution than this Consecrated Sword of the Spirit.
3. The Written Word hath an excellency in it beyond any Vision or Voice from Heaven. The Voice which the Apostles heard in the Mount where Christ was transfigur'd, is represented as less valuable than this surer Word of Prophesie, 2 Pet. 1.18, 19. It is far easier to counterfeit such things,
3. The Written Word hath an excellency in it beyond any Vision or Voice from Heaven. The Voice which the Apostles herd in the Mount where christ was transfigured, is represented as less valuable than this Surer Word of Prophesy, 2 Pet. 1.18, 19. It is Far Easier to counterfeit such things,
There would be danger in trusting to them alone, but the Scripture is to be believ'd for its own sake, and is worthy of all Acceptation, if we consider only the Arguments which are drawn and gather'd from it self; for it plainly manifests it self to be from God by its own internal Light, and contains all that Evidence of the Truth and Authority of God, which Divine Faith is to rest upon.
There would be danger in trusting to them alone, but the Scripture is to be believed for its own sake, and is worthy of all Acceptation, if we Consider only the Arguments which Are drawn and gathered from it self; for it plainly manifests it self to be from God by its own internal Light, and contains all that Evidence of the Truth and authority of God, which Divine Faith is to rest upon.
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The register'd Word of Salvation is that which first begun to be spoken by the Lord, and was afterwards confirmed to us by them that heard him, Heb. 2.3. We are to consider him, as the Apostle and High Priest of our Profession, the great Prophet whom God hath raised up, to whom we are to hearken in his Execution of that Office to this Day.
The registered Word of Salvation is that which First begun to be spoken by the Lord, and was afterwards confirmed to us by them that herd him, Hebrew 2.3. We Are to Consider him, as the Apostle and High Priest of our Profession, the great Prophet whom God hath raised up, to whom we Are to harken in his Execution of that Office to this Day.
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He that once spake on Earth, does still speak from Heaven, and there is no escaping for those that turn away from him, Heb. 12.25. He came from above, and is unquestionably above all, John 3.31. There is not an Angel or Saint in Glory fit to be matcht with him.
He that once spoke on Earth, does still speak from Heaven, and there is no escaping for those that turn away from him, Hebrew 12.25. He Come from above, and is unquestionably above all, John 3.31. There is not an Angel or Saint in Glory fit to be matched with him.
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If Jesus Christ were to leave his Father's Throne where he now sits, and to come down a second time upon the Earth, Men would sleight and disregard him,
If jesus christ were to leave his Father's Throne where he now sits, and to come down a second time upon the Earth, Men would sleight and disregard him,
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unless they were prevail'd upon to hearken to those that wrote of him. This is the very Reason which he gave of the Infidelity of the Jews, when he was Conversant among them, that they did not truly receive the Testimony of Moses (whom they pretended to trust in ) concerning him.
unless they were prevailed upon to harken to those that wrote of him. This is the very Reason which he gave of the Infidelity of the jews, when he was Conversant among them, that they did not truly receive the Testimony of Moses (whom they pretended to trust in) Concerning him.
Destruction and Death hear of Wisdom's Fame, but yet the worth of it is hid from the Eyes of those that are alive, Job 28.21, 22. Tho the Inhabitants of the Invisible World could utter all that they see and feel, to Men that are here below,
Destruction and Death hear of Wisdom's Fame, but yet the worth of it is hid from the Eyes of those that Are alive, Job 28.21, 22. Tho the Inhabitants of the Invisible World could utter all that they see and feel, to Men that Are Here below,
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Therefore the Children of God must not think it strange, that the Children of this World will not be brought to run with them in the Way of God's Commands,
Therefore the Children of God must not think it strange, that the Children of this World will not be brought to run with them in the Way of God's Commands,
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except they could make others comprehend what they do. 2. Men that are in their Sins, have a great deal of stubbornness in their Tempers. As Aaron said to Moses concerning the Israelites, Exod. 32.22. Thou knowest the People, that they are set on Mischief;
except they could make Others comprehend what they do. 2. Men that Are in their Sins, have a great deal of stubbornness in their Tempers. As Aaron said to Moses Concerning the Israelites, Exod 32.22. Thou Knowest the People, that they Are Set on Mischief;
which was a real Truth, tho it did not excuse his Accession to their Idolatry. It is very hard to withdraw Sinners from their purpose, tho you acquaint them with the Miseries which will follow upon it;
which was a real Truth, though it did not excuse his Accession to their Idolatry. It is very hard to withdraw Sinners from their purpose, though you acquaint them with the Misery's which will follow upon it;
as the People refused to obey the Voice of Samuel, and cryed, Nay, but we will have a King over us, tho one would have thought, that he had said enough to beat them off from desiring such a change of Government, 1 Sam. 8.19. The Holy Ghost stiles Men in their natural State, Children of Disobedience, Eph. 2.2. Ʋnperswadable Persons, as the Word signifies, being of the same Derivation with that in the Text. 3. The Holy Scripture is without all controversie a compleat and perfect Revelation. There is nothings New to be added by any one that cometh after. The whole Councel of God is declar'd, so far as Eternal Wisdom thinks fit to discover it on this side of Heaven.
as the People refused to obey the Voice of Samuel, and cried, Nay, but we will have a King over us, though one would have Thought, that he had said enough to beatrice them off from desiring such a change of Government, 1 Sam. 8.19. The Holy Ghost stile Men in their natural State, Children of Disobedience, Ephesians 2.2. Ʋnperswadable Persons, as the Word signifies, being of the same Derivation with that in the Text. 3. The Holy Scripture is without all controversy a complete and perfect Revelation. There is nothings New to be added by any one that comes After. The Whole Council of God is declared, so Far as Eternal Wisdom thinks fit to discover it on this side of Heaven.
and righteously permitted for their Punishment by God. 4. The Preaching of the Word is God's last Remedy; and they that are not recover'd by this, must perish without Remedy. There are no Persons in such dreadful Circumstances,
and righteously permitted for their Punishment by God. 4. The Preaching of the Word is God's last Remedy; and they that Are not recovered by this, must perish without Remedy. There Are no Persons in such dreadful circumstances,
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Ministers, as Workers together with God, beseech you most importunately, that you would not so receive it, 2 Cor. 6.1. All will be vain, if this be so;
Ministers, as Workers together with God, beseech you most importunately, that you would not so receive it, 2 Cor. 6.1. All will be vain, if this be so;
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when you shall know to your cost, how precious rejected offers of Mercy are. 2. Do your Part in order to the continuance of the Word; which you cannot do,
when you shall know to your cost, how precious rejected offers of Mercy Are. 2. Do your Part in order to the Continuance of the Word; which you cannot do,
Where the Gospel hath no saving Work to do, it will be sent away; as was said to Paul, Acts 22.18. Make hast, and get thee quickly out of Jerusalem, for they will not receive thy Testimony concerning me.
Where the Gospel hath no Saving Work to do, it will be sent away; as was said to Paul, Acts 22.18. Make haste, and get thee quickly out of Jerusalem, for they will not receive thy Testimony Concerning me.
Let Moses and the Prophets be such Welcome Guests to you, that (as far as in you lies) you may encourage their stay here, till Christ's second Coming. 3. Let not Custom make that less profitable to you, which ought rather to increase your Profiting. It is matter of shame to us, that the freer course the Word hath,
Let Moses and the prophets be such Welcome Guests to you, that (as Far as in you lies) you may encourage their stay Here, till Christ's second Coming. 3. Let not Custom make that less profitable to you, which ought rather to increase your Profiting. It is matter of shame to us, that the freer course the Word hath,
as God told the Prophet, that if he had been sent to a strange People, instead of the House of Israel, they would have hearken'd to him, Ezek. 3.5, 6. 4. Remember, that both they who preach, and you who hear, must in a little Time be both joyn'd to the Congregation of the Dead; and this will more influence you,
as God told the Prophet, that if he had been sent to a strange People, instead of the House of Israel, they would have harkened to him, Ezekiel 3.5, 6. 4. remember, that both they who preach, and you who hear, must in a little Time be both joined to the Congregation of the Dead; and this will more influence you,
when all of you among whom we go Publishing the Kingdom of God now, shall see our Faces no more, till the end of the World, Acts 20.25. We shall not declare God's loving Kindness in the Grave, nor his faithfulness in Destruction, Psalm 88.11.
when all of you among whom we go Publishing the Kingdom of God now, shall see our Faces no more, till the end of the World, Acts 20.25. We shall not declare God's loving Kindness in the Grave, nor his faithfulness in Destruction, Psalm 88.11.
Heaven and Hell have here been set before you; the Portion of the Happy Beggar, and of the Miserable Rich Man; and I do once more solemnly urge you to make your speedy Choice. If you have gotten any good by all that hath been said, it will be seen by your unfeigned Faith in Christ, and by the genuine Fruits of that Faith in an Holy Conversation; for every one that hath heard and learned of the Father (which is the only Hearing and Learning to any Purpose) cometh to Christ, and is govern'd by him, John 6.45.
Heaven and Hell have Here been Set before you; the Portion of the Happy Beggar, and of the Miserable Rich Man; and I do once more solemnly urge you to make your speedy Choice. If you have got any good by all that hath been said, it will be seen by your unfeigned Faith in christ, and by the genuine Fruits of that Faith in an Holy Conversation; for every one that hath herd and learned of the Father (which is the only Hearing and Learning to any Purpose) comes to christ, and is governed by him, John 6.45.
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