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1 Cor. 15.58. For as much as ye know that your labour is not in vain in the Lord.1 Cor. 15.58. For as much as you know that your labour is not in vain in the Lord.
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WHAT Luther said of Justification by Faith, that may we concerning the Resurrection of the dead, Articulus est Ecclesiae stantis, aut cadentis ;
WHAT Luther said of Justification by Faith, that may we Concerning the Resurrection of the dead, Articulus est Ecclesiae stantis, Or cadentis;
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it is an Article with which the Church standeth or falleth;
it is an Article with which the Church Stands or falls;
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Yet so foul an errour had taken the head of some Members in the Church of Corinth, as to deny this grand Truth, which St Paul calls in another place, one of the principles of the Doctrine of Christ:
Yet so foul an error had taken the head of Some Members in the Church of Corinth, as to deny this grand Truth, which Saint Paul calls in Another place, one of the principles of the Doctrine of christ:
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how say some among you, there is no Resurrection of the dead? v. 12. And, is it not strange, that such who professed to believe the Resurrection of Christ should deny their own!how say Some among you, there is no Resurrection of the dead? v. 12. And, is it not strange, that such who professed to believe the Resurrection of christ should deny their own!
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but much more, that any in the Church of Corinth (especially in those early days) should have such a darkness found upon their minds, who stood so near the rising Sun? and that while St Paul himself was yet alive, who had planted this Church;
but much more, that any in the Church of Corinth (especially in those early days) should have such a darkness found upon their minds, who stood so near the rising Sun? and that while Saint Paul himself was yet alive, who had planted this Church;
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by this we see, though Truth is errours elder, yet errour is not much Truths younger.
by this we see, though Truth is errors elder, yet error is not much Truths younger.
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Though the Gospel-Church was purest in the Primitive times, yet it soon began to corrupt in its Members.
Though the Gospel-church was Purest in the Primitive times, yet it soon began to corrupt in its Members.
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Not unapt therefore was his saying, who compared (in this respect) the gathering of Churches to the gathering of Apples, which when first gathered, may appear all fair and sound,
Not unapt Therefore was his saying, who compared (in this respect) the gathering of Churches to the gathering of Apples, which when First gathered, may appear all fair and found,
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but then within a while, some amongst them begin to speak, and others to discover their rottinness.
but then within a while, Some among them begin to speak, and Others to discover their rottinness.
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No doubt this Church of Corinth, and so others gathered by the rest of the Apostles, appeared in their Members very sound in the faith,
No doubt this Church of Corinth, and so Others gathered by the rest of the Apostles, appeared in their Members very found in the faith,
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and fair in their lives at their first embraceing of the Gospel; yet some we see did thus soon discover corruption in both.
and fair in their lives At their First embracing of the Gospel; yet Some we see did thus soon discover corruption in both.
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Now to recover the tainted, and especially to preserve the sound from this dangerous infection, the Apostle sets himself to defend this Article of our Faith,
Now to recover the tainted, and especially to preserve the found from this dangerous infection, the Apostle sets himself to defend this Article of our Faith,
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well knowing, that this was a blow made at the root of Christianity; which must needs fall to the ground, if this cannot be maintained;
well knowing, that this was a blow made At the root of Christianity; which must needs fallen to the ground, if this cannot be maintained;
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and he doth it with such invincible arguments, that if any Heretick shall now deny it, the reason cannot be deficiency in the proof here given,
and he does it with such invincible Arguments, that if any Heretic shall now deny it, the reason cannot be deficiency in the proof Here given,
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but rather a criminous conscience in himself, which makes him on his own defence, deny a Resurrection, for fear of the Judgment which attends it.
but rather a criminous conscience in himself, which makes him on his own defence, deny a Resurrection, for Fear of the Judgement which attends it.
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Now the Apostle having done this, and withal shewn the glorious array, in which the Saints shall arise out of their beds of dust:
Now the Apostle having done this, and withal shown the glorious array, in which the Saints shall arise out of their Beds of dust:
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he then v. 55. sings his NONLATINALPHABET, or triumphant song over Death, and out-braves this King of Terrours to his face, that is wont to keep the hearts of poor Mortals in the miserable bondage of a slavish fear.
he then v. 55. sings his, or triumphant song over Death, and outbraves this King of Terrors to his face, that is wont to keep the hearts of poor Mortals in the miserable bondage of a slavish Fear.
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O Death where is thy sting? O Grave, where is thy victory? As if he had said, Death do now thy worst, we fear thee not:Oh Death where is thy sting? O Grave, where is thy victory? As if he had said, Death do now thy worst, we Fear thee not:
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thou mayest indeed get us into thy hands, but thou canst not long keep us in thy power, fall we shall into the Grave,
thou Mayest indeed get us into thy hands, but thou Canst not long keep us in thy power, fallen we shall into the Grave,
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but we fall to rise again, and when we arise out of our Graves, then shalt thou Death fall into thy Grave, never to arise again.
but we fallen to rise again, and when we arise out of our Graves, then shalt thou Death fallen into thy Grave, never to arise again.
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Then v. 57. he sings with an holy ravishment of joy the praises of God, and Christ our Redeemer, by whose atchievement this glorious victory over death is won:
Then v. 57. he sings with an holy ravishment of joy the praises of God, and christ our Redeemer, by whose Achievement this glorious victory over death is wone:
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The sting of Death is Sin, and the strength of Sin is the Law; but thanks be to God, which giveth us the victory, through our Lord Jesus Christ. The sting of Death is since, and the strength of since is the Law; but thanks be to God, which gives us the victory, through our Lord jesus christ.
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This indeed is our David, who cut off the head of this Goliah with his own sword, killed Death by falling dead upon it;
This indeed is our David, who Cut off the head of this Goliath with his own sword, killed Death by falling dead upon it;
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he unstung this Serpent by receiving its sting into his own blesed body.
he unstung this Serpent by receiving its sting into his own blessed body.
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He overcame this great Conquerour, by submitting himself for a time to be conquered by it;
He overcame this great Conqueror, by submitting himself for a time to be conquered by it;
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when Christ lost his life, then his whole Army of Saints won the day.
when christ lost his life, then his Whole Army of Saints wone the day.
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Death now to them is no death, that which was their punishment as Sinners, is now their priviledge as Saints.
Death now to them is no death, that which was their punishment as Sinners, is now their privilege as Saints.
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That which stood amongst the threatnings of the Law, and was the most formidable of them all, hath now changed its place,
That which stood among the threatenings of the Law, and was the most formidable of them all, hath now changed its place,
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and is got amongst the promises of the Gospel. All things are yours, or Life or Death. 1 Cor. 3.21.
and is god among the promises of the Gospel. All things Are yours, or Life or Death. 1 Cor. 3.21.
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So pretious an oyl doth our Apostle extract from this slain Scorpion;
So precious an oil does our Apostle extract from this slave Scorpion;
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so sweet an honey comb doth he find in this dead Lyons breast, and gives it into the hand of the Saints, to go eating of it, to their unspeakable joy and comfort:
so sweet an honey comb does he find in this dead Lyons breast, and gives it into the hand of the Saints, to go eating of it, to their unspeakable joy and Comfort:
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but, is this victory over Death only matter of joy and comfort unto Believers? Oh no;
but, is this victory over Death only matter of joy and Comfort unto Believers? O no;
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Blessed art thou O Land, when thy Princes eat for strength, and not for drunkenness; Blessed art thou Oh Land, when thy Princes eat for strength, and not for Drunkenness;
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and, blessed art thou O Emanuels Land, when thy Saints feed on the priviledges and promises of the Gospel, not to make them drunk with Pride,
and, blessed art thou Oh Emanuel's Land, when thy Saints feed on the privileges and promises of the Gospel, not to make them drunk with Pride,
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nor to lay them asleepin Sloth;
nor to lay them asleepin Sloth;
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but to rèfresh them to run the Race set before them, and the Joy of the Lord becomes their strength;
but to rèfresh them to run the Raze Set before them, and the Joy of the Lord becomes their strength;
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the Apostle therefore goes on to improve and close up his discourse on this subject with an Exhortation to Duty;
the Apostle Therefore Goes on to improve and close up his discourse on this Subject with an Exhortation to Duty;
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Therefore, my beloved brethren, be ye stedfast, always abounding in the work of the Lord, that is, be stedfast in the faith of the Gospel,Therefore, my Beloved brothers, be you steadfast, always abounding in the work of the Lord, that is, be steadfast in the faith of the Gospel,
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and especially in the belief of this particular Article of our Christian faith, the Resurrection of the dead,
and especially in the belief of this particular Article of our Christian faith, the Resurrection of the dead,
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and then live up unto this belief;
and then live up unto this belief;
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walk and work as for God while you live, as believing you shall, when dead, rise again.
walk and work as for God while you live, as believing you shall, when dead, rise again.
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Now my Text hath the nature of a powerful Argument to inforce this Exhortation upon them, for as much as ye know, that your labour is not in vain in the Lord.
Now my Text hath the nature of a powerful Argument to enforce this Exhortation upon them, for as much as you know, that your labour is not in vain in the Lord.
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In which words these two things are observable.
In which words these two things Are observable.
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First, the Nature and Quality of the service or work of God, it is a Labour ;First, the Nature and Quality of the service or work of God, it is a Labour;
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the Apostle changeth the the word NONLATINALPHABET, i. e. Work, which he had used in the Exhortation immediately preceding into this of Labour,
the Apostle changes the the word, i. e. Work, which he had used in the Exhortation immediately preceding into this of Labour,
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and that not NONLATINALPHABET, which signifies any ordinary labour but NONLATINALPHABET, which imports the hardest of labour;
and that not, which signifies any ordinary labour but, which imports the Hardest of labour;
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Negotium, quod nos caedit & quasi vires frangit, saith an Etymoligist, and this we may conceive to pre-occupate an Objection of such that could be willing to do some work,Negotium, quod nos caedit & quasi vires Frangit, Says an Etymoligist, and this we may conceive to preoccupate an Objection of such that could be willing to do Some work,
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but afraid of meeting with too much labour.
but afraid of meeting with too much labour.
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Secondly, Here is the reward that sweetens this labour, and may make the Christian more easily submit unto it.Secondly, Here is the reward that sweetens this labour, and may make the Christian more Easily submit unto it.
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For as much as ye know your labour shall not be in vain in the Lord. For as much as you know your labour shall not be in vain in the Lord.
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In which, first, here is the certainty of the reward, NONLATINALPHABET, knowing, or ye know, your labour is not in vain.
In which, First, Here is the certainty of the reward,, knowing, or you know, your labour is not in vain.
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It is not an uncertain surmise, taken up by a self-flattering hope from some easie ground of a weak fortassis, or may be;
It is not an uncertain surmise, taken up by a self-flattering hope from Some easy ground of a weak Fortassis, or may be;
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but ye know it upon infallible grounds;
but you know it upon infallible grounds;
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ye doubt no more of the being of another World, where God will reward his faithful labourers,
you doubt no more of thee being of Another World, where God will reward his faithful labourers,
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then ye do of the being of this which you see with your bodily eyes, and live at present in.
then you doe of the being of this which you see with your bodily eyes, and live At present in.
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Here you know it, though here you do not receive it. Secondly, the transcendency of this reward, 'tis a great reward as well as sure.
Here you know it, though Here you do not receive it. Secondly, the transcendency of this reward, it's a great reward as well as sure.
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For there is a NONLATINALPHABET in this Phrase, an elegant figure in Rhetorick, wherein more is meant than is spoken:
For there is a in this Phrase, an elegant figure in Rhetoric, wherein more is meant than is spoken:
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the words sound low, but the sense is high.
the words found low, but the sense is high.
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You shall not lose your labour, that is, you shall be infinite gainers by it, you shall receive a reward greater than now you can conceive.
You shall not loose your labour, that is, you shall be infinite gainers by it, you shall receive a reward greater than now you can conceive.
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Thus in our own Language we are wont to speak, when we would make one willing to do a work we set them about, we'll say to him, you shall not repent doing of it, you shall not be a loser, or work for nothing;
Thus in our own Language we Are wont to speak, when we would make one willing to do a work we Set them about, we'll say to him, you shall not Repent doing of it, you shall not be a loser, or work for nothing;
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in which we intend more than we express, that it shall redound to his great advantage.
in which we intend more than we express, that it shall redound to his great advantage.
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Thus here under this expression, your labour is not in vain, is intended no less than Heaven, that exceeding great and eternal weight of glory, which no tongue of men or Angels can express how great it is.
Thus Here under this expression, your labour is not in vain, is intended no less than Heaven, that exceeding great and Eternal weight of glory, which no tongue of men or Angels can express how great it is.
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First of the first, the nature or quality of the Christians work;First of the First, the nature or quality of the Christians work;
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his work is a labour, and so will every one find it, that means to be faithful in doing of it.
his work is a labour, and so will every one find it, that means to be faithful in doing of it.
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Man is born to labour, and the Christian is not born again to be idle; God sends not his servants into the World as a Play-house, but Work-house;
Man is born to labour, and the Christian is not born again to be idle; God sends not his Servants into the World as a Playhouse, but Workhouse;
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and such a work it is which he appoints them, as is not an idle mans business, that may be done sitting at his ease on the chair of sloth,
and such a work it is which he appoints them, as is not an idle men business, that may be done sitting At his ease on the chair of sloth,
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but requires his greatest pains and diligence; therefore Christianity is in Scripture compared to the most toylsom imployments:
but requires his greatest pains and diligence; Therefore Christianity is in Scripture compared to the most toilsome employments:
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is it a labour to run a race, which strains all parts of a mans body;
is it a labour to run a raze, which strains all parts of a men body;
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what is it then to run this spiritual race, which is every step of the way up-hill,
what is it then to run this spiritual raze, which is every step of the Way uphill,
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and straineth not legs and lungs as the other doth, but faith and patience which is a harder exercise? Is the Husbandmans work laborious to plow up his stiff ground,
and straineth not legs and lungs as the other does, but faith and patience which is a harder exercise? Is the Husbandman's work laborious to blow up his stiff ground,
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and with many a weary step to go sowing his heavy land, especially in a wet season? what then is the Christians labour, who is to plow on the Rock, to break up an heart by nature, harder than stone,
and with many a weary step to go sowing his heavy land, especially in a wet season? what then is the Christians labour, who is to blow on the Rock, to break up an heart by nature, harder than stone,
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and whose whole life is a wet seed-time, he living in a Valley of tears.
and whose Whole life is a wet seedtime, he living in a Valley of tears.
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Is the Souldiers work laborious and hazardous, who must be content to lye hard, and fair hard,
Is the Soldiers work laborious and hazardous, who must be content to lie hard, and fair hard,
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and which is more, prepare for hard blows, and knocks, yea wounds, and death it self? then the Christians cannot be easie, who must deny himself,
and which is more, prepare for hard blows, and knocks, yea wounds, and death it self? then the Christians cannot be easy, who must deny himself,
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and take up his Cross and follow Christ, and that cheerfully, amidst all his losses and crosses.
and take up his Cross and follow christ, and that cheerfully, amid all his losses and Crosses.
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For this Captain non amat gementem Militem ? loves not a Souldier that followeth him groaning and grumbling.
For this Captain non amat gementem Militem? loves not a Soldier that follows him groaning and grumbling.
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But for the further clearing and amplifying this point, it will not be amiss to descend to some particulars, to discover what it is that makes the Christians work so laborious and difficult;
But for the further clearing and amplifying this point, it will not be amiss to descend to Some particulars, to discover what it is that makes the Christians work so laborious and difficult;
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and in the next place, why God hath charged Religion with so much labour, and so many difficulties.
and in the next place, why God hath charged Religion with so much labour, and so many difficulties.
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First of the first, The vast circumference of his duty; the more strings an Instrument hath, the more art is required to handle it well;First of the First, The vast circumference of his duty; the more strings an Instrument hath, the more art is required to handle it well;
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the larger the Field is, the more labour it will cost him that is to Till it;
the larger the Field is, the more labour it will cost him that is to Till it;
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in a word, the greater the Servants charge is, and the more business which lies upon his hánds, the more care is needful to tend it;
in a word, the greater the Servants charge is, and the more business which lies upon his hánds, the more care is needful to tend it;
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and where the care must be great, the labour cannot be little, because care is it self one of the greatest labours:
and where the care must be great, the labour cannot be little, Because care is it self one of the greatest labours:
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O how great then is the Christians labour? whose care and duty has no less compass than the commandment of God, which is of such vast comprehension, that the Psalmist, who saw an end of all perfections, could see no end of it. Psalm 119.96. I have seen an end of all perfections, but thy commandment is exceeding broad.
Oh how great then is the Christians labour? whose care and duty has no less compass than the Commandment of God, which is of such vast comprehension, that the Psalmist, who saw an end of all perfections, could see no end of it. Psalm 119.96. I have seen an end of all perfections, but thy Commandment is exceeding broad.
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The Commandment here includes both Law and Gospel, and the Christians duty extends to, yea, diffuseth it self over both.
The Commandment Here includes both Law and Gospel, and the Christians duty extends to, yea, diffuseth it self over both.
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First, the Law Moral, this is bound upon the Christian in point of duty to make it his rule,First, the Law Moral, this is bound upon the Christian in point of duty to make it his Rule,
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as strictly as it was upon innocent Adam himself, though not upon such strait conditions, and dismal consequences.
as strictly as it was upon innocent Adam himself, though not upon such strait conditions, and dismal consequences.
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The Christian is bound to it upon peril of contracting sin, though not of incurring death and damnation;
The Christian is bound to it upon peril of contracting since, though not of incurring death and damnation;
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the Christian hath no more liberty to transgress the Law than Adam had, though he hath a promise of pardon upon repentance,
the Christian hath no more liberty to transgress the Law than Adam had, though he hath a promise of pardon upon Repentance,
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when he hath sinned, which Adam had not;
when he hath sinned, which Adam had not;
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how indeed can we imagine that Christ, who was made a curse for sin, would come to be a cloak to sin? now is it an easie work,
how indeed can we imagine that christ, who was made a curse for since, would come to be a cloak to since? now is it an easy work,
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for the Christian to keep his heart in a sincere compliance with, and respect to, this Law in his daily walking? a Law which is so large,
for the Christian to keep his heart in a sincere compliance with, and respect to, this Law in his daily walking? a Law which is so large,
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as reacheth from Heaven to Earth, commanding us to keep a conscience void of offence to God and Man;
as reaches from Heaven to Earth, commanding us to keep a conscience void of offence to God and Man;
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a Law so pure and precise, that forbids all sin, omissions of good, as well as commissions of evil;
a Law so pure and precise, that forbids all since, omissions of good, as well as commissions of evil;
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that indites him for a Murderer that doth not feed his Brother (yea his Enemy) as well as he that stabs him to the heart;
that indites him for a Murderer that does not feed his Brother (yea his Enemy) as well as he that stabs him to the heart;
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him that doth not pray to God, as well as him that doth curse him;
him that does not pray to God, as well as him that does curse him;
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the barren Heath without good fruit, as well as the Dunghil-life of the profane sinner filled with the stinking weeds of gross crimes, that condemneth sudden passions, as well as deliberate sins;
the barren Heath without good fruit, as well as the Dunghil-life of the profane sinner filled with the stinking weeds of gross crimes, that Condemneth sudden passion, as well as deliberate Sins;
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that bindeth the soul to its good behaviour, as well as the hands.
that binds the soul to its good behaviour, as well as the hands.
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Is it an easie thing to hate every false way? to be ready to every good work? to have respect to every Command, which yet he must have that will not be put to shame, Psal. 119.6. willing in all things to live honestly.
Is it an easy thing to hate every false Way? to be ready to every good work? to have respect to every Command, which yet he must have that will not be put to shame, Psalm 119.6. willing in all things to live honestly.
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Yet this he must do, that will keep a good conscience, Heb. 13.18. is not here enough to fill the Christians head with care, and his heart continually with an holy fear and trembling? But this is not all his work;
Yet this he must do, that will keep a good conscience, Hebrew 13.18. is not Here enough to fill the Christians head with care, and his heart continually with an holy Fear and trembling? But this is not all his work;
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for secondly, the Evangelical Law is also bound upon the Christian;
for secondly, the Evangelical Law is also bound upon the Christian;
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the sum of which the Apostle gives us in these two comprehensive duties, Repentance towards God, and Faith towards our Lord Jesus Christ ;
the sum of which the Apostle gives us in these two comprehensive duties, Repentance towards God, and Faith towards our Lord jesus christ;
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and are these to be got, or exercised when got, without labour? When the poor Christian hath done his utmost to keep the Law,
and Are these to be god, or exercised when god, without labour? When the poor Christian hath done his utmost to keep the Law,
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how far short doth he fall of that exact Rule? Now these deficiencies and obliquities call for repentance,
how Far short does he fallen of that exact Rule? Now these deficiencies and obliquities call for Repentance,
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and is it easie for him to comply with this duty? is it easie to rifle his conscience,
and is it easy for him to comply with this duty? is it easy to rifle his conscience,
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and search his own heart, so impartially, as if he forgot it was his own house he was searching,
and search his own heart, so impartially, as if he forgotten it was his own house he was searching,
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and his own shame he was to discover; yet this is a necessary antecedent to the act of repentance:
and his own shame he was to discover; yet this is a necessary antecedent to the act of Repentance:
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how can he correct the Errata's or faults of a book, that never read nor examined it? and to do it surely will cost some pains.
how can he correct the Errata's or Faults of a book, that never read nor examined it? and to do it surely will cost Some pains.
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I confess this review the Christian is to make, is more easily done, when he doth it daily,
I confess this review the Christian is to make, is more Easily done, when he does it daily,
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and examines his life (if I may so say) sheet by sheet, as it is printed off in every particular days conversation:
and examines his life (if I may so say) sheet by sheet, as it is printed off in every particular days Conversation:
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but even this is a labour too heavy for a slothful heart to endure, is it easie when the poor creature hath found out his many sins and failings, upon this review, to get his heart into a melting frame and sorrowful sense of his ingratitude and disingenuity to God in them,
but even this is a labour too heavy for a slothful heart to endure, is it easy when the poor creature hath found out his many Sins and failings, upon this review, to get his heart into a melting frame and sorrowful sense of his ingratitude and disingenuity to God in them,
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so as to throw up those sweet morsels with more bitterness of spirit, than they were swallowed down with pleasure.
so as to throw up those sweet morsels with more bitterness of Spirit, than they were swallowed down with pleasure.
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In a word, Is it easie for the poor Christian to get these Inmates out of doors, which he hath so unadvisedly let in, to clear his affections of that poyson, with which these his sins have infected them? Is it easie to recover the strength of his resolutions, which his sins must needs have much loosned and weakned? The second great duty of the Gospel is Faith,
In a word, Is it easy for the poor Christian to get these Inmates out of doors, which he hath so unadvisedly let in, to clear his affections of that poison, with which these his Sins have infected them? Is it easy to recover the strength of his resolutions, which his Sins must needs have much loosened and weakened? The second great duty of the Gospel is Faith,
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and this is as hard as the other; for indeed the difficulty of believing makes that of repenting so hard.
and this is as hard as the other; for indeed the difficulty of believing makes that of repenting so hard.
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Is it easie to assent to the truth of these Mysteries of the Gospel, which are contrary to the apprehensions of corrupt reason,
Is it easy to assent to the truth of these Mysteres of the Gospel, which Are contrary to the apprehensions of corrupt reason,
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and beyond the comprehension of the Christians most elevated understanding? Is it easie for one of a wounded spirit, sunk and dejected as low as Hell, under the heavy sense of his guilt, to lift up an eye of faith to the promise,
and beyond the comprehension of the Christians most elevated understanding? Is it easy for one of a wounded Spirit, sunk and dejected as low as Hell, under the heavy sense of his guilt, to lift up an eye of faith to the promise,
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and to conceive a hope, that such a Wretch as he hath been, may ever find grace and favour in the eyes of a just and holy God? Verily, it is a wonder little less,
and to conceive a hope, that such a Wretch as he hath been, may ever find grace and favour in the eyes of a just and holy God? Verily, it is a wonder little less,
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than that of the Prophets, in making Iron to swim; it is easie for a stupid sinner (indeed) to dream of a pardon, while Conscience is asleep;
than that of the prophets, in making Iron to swim; it is easy for a stupid sinner (indeed) to dream of a pardon, while Conscience is asleep;
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but when this is once throughly awake, only he that can still the waves and winds in a storm at Sea, can pacifie this, can give either power to believe, or peace in believing.
but when this is once thoroughly awake, only he that can still the waves and winds in a storm At Sea, can pacify this, can give either power to believe, or peace in believing.
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Is it easie to repent, and bring forth the meet fruits of it, good works,
Is it easy to Repent, and bring forth the meet fruits of it, good works,
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and not to make them the Idol of our trust? not to relye on the first to procure our pardon here,
and not to make them the Idol of our trust? not to rely on the First to procure our pardon Here,
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nor on the other to purchase our reward hereafafter;
nor on the other to purchase our reward hereafafter;
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but to rejoyce only in Christ Jesus, as the sole entire object of our trust for both.
but to rejoice only in christ jesus, as the sole entire Object of our trust for both.
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Secondly, The curious Sculpture with which every Duty in Religion must be engraved, to render it acceptable to God, a miscarriage in any of which is (like an hair on the writers pen) enough to mar and blot his fairest copy,Secondly, The curious Sculpture with which every Duty in Religion must be engraved, to render it acceptable to God, a miscarriage in any of which is (like an hair on the writers pen) enough to mar and blot his Fairest copy,
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for bonum ex integris. First, every duty in Religion, to render it acceptable to God must spring from a supernatural principle.
for bonum ex integris. First, every duty in Religion, to render it acceptable to God must spring from a supernatural principle.
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It is not labour in the Lord, except the labourer himself be in the Lord.
It is not labour in the Lord, except the labourer himself be in the Lord.
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Actio sequitur vitam, a carnal man can do no other than a carnal action, though the matter of it be spiritual.Actio sequitur vitam, a carnal man can do no other than a carnal actium, though the matter of it be spiritual.
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A dead state can have no other but dead works, a corrupt Tree cannot bring forth good fruit. Mat. 7.12. Secondly, the Christians work must be performed with an holy fervor, Thou hast commanded us to keep thy precepts diligently. Psalm. 119.4. NONLATINALPHABET valde, vehementer. The word is emphatical, importing an exerting the utmost force of our Souls.
A dead state can have no other but dead works, a corrupt Tree cannot bring forth good fruit. Mathew 7.12. Secondly, the Christians work must be performed with an holy fervor, Thou hast commanded us to keep thy Precepts diligently. Psalm. 119.4. Valde, Forcefully. The word is emphatical, importing an exerting the utmost force of our Souls.
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Zeal is the religious part of our affections, the first-born and strength of a mans spirit,
Zeal is the religious part of our affections, the firstborn and strength of a men Spirit,
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and therefore God sets it apart for himself, as his peculiar portion, fervent in spirit serving the Lord ;
and Therefore God sets it apart for himself, as his peculiar portion, fervent in Spirit serving the Lord;
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without this, he accounts himself slighted, not served, and accordingly deals with such cold servitours, giving them as cold welcom as they do him service;
without this, he accounts himself slighted, not served, and accordingly deals with such cold servitors, giving them as cold welcome as they do him service;
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cursed is he that doth the work of the Lord negligently ;cursed is he that does the work of the Lord negligently;
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If we would repent, we must be zealous and repent, Rev. 2. v. 2. if hear the word, we must be swift to hear ;
If we would Repent, we must be zealous and Repent, Rev. 2. v. 2. if hear the word, we must be swift to hear;
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if pray, it must be an effectual fervent prayer, or else it is but thuribulum sine prunis, a censure without fire.
if pray, it must be an effectual fervent prayer, or Else it is but Thurible sine prunis, a censure without fire.
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If we would give an alms, we must draw out our soul, as well as our purse to the hungry.
If we would give an alms, we must draw out our soul, as well as our purse to the hungry.
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Now those imployments are counted most laborious, to which most strength and force must be put,
Now those employments Are counted most laborious, to which most strength and force must be put,
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and those which intend the powers of the soul, more than such as strain the limbs of the body;
and those which intend the Powers of the soul, more than such as strain the limbs of the body;
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the Scholars labour in his study, is more spending, than the Plow-mans in the field.
the Scholars labour in his study, is more spending, than the Plowman's in the field.
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What then is the Christians labour, which exerts the zeal and heat of his spirit? O how hard is it to kindle,
What then is the Christians labour, which exerts the zeal and heat of his Spirit? O how hard is it to kindle,
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or kindled, to keep this heavenly fire alive, on a hearth so damp and cold as our heart is? Thirdly, the Christians work must be done from a right motive to a right end;
or kindled, to keep this heavenly fire alive, on a hearth so damp and cold as our heart is? Thirdly, the Christians work must be done from a right motive to a right end;
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First, a right motive from obedience to the will of God, and that such as springs from the love of God;First, a right motive from Obedience to the will of God, and that such as springs from the love of God;
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he doth not Gods work that doth not obey him, and he doth not obey him, that doth not love him, that only being true obedience, which is hearty obedience.
he does not God's work that does not obey him, and he does not obey him, that does not love him, that only being true Obedience, which is hearty Obedience.
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Ye have obeyed him from the heart ; and that only hearty obedience, which is loving; You have obeyed him from the heart; and that only hearty Obedience, which is loving;
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for love hath the regency of the heart, and it goes only whither love carrieth it.
for love hath the regency of the heart, and it Goes only whither love Carrieth it.
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O how hard is this, where there is so much of the slave, even in those that are children? where Hagar so oft overtops Sarah's servile fear, our filial affection;
O how hard is this, where there is so much of the slave, even in those that Are children? where Hagar so oft overtops Sarah's servile Fear, our filial affection;
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Secondly, it must be to a right end;Secondly, it must be to a right end;
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it is in vain to wind up the watch, if it be not set to the right figure,
it is in vain to wind up the watch, if it be not Set to the right figure,
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or to draw the Arrow (though to the head) if the Archers eye direct it not to the right mark;
or to draw the Arrow (though to the head) if the Archers eye Direct it not to the right mark;
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Zeal winds up and draws forth the powers of the soul, it makes the Christian act vigorously, and forcibly:
Zeal winds up and draws forth the Powers of the soul, it makes the Christian act vigorously, and forcibly:
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but if sincerity (which is the singleness of the souls eye) be not present to direct it ultimately to the glory of God, the labour is in vain;
but if sincerity (which is the singleness of the Souls eye) be not present to Direct it ultimately to the glory of God, the labour is in vain;
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the faster a man goes, (when out of his way) the worse; for the faster he goes, the further he hath to come back:
the faster a man Goes, (when out of his Way) the Worse; for the faster he Goes, the further he hath to come back:
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he that is slothful in the Lords work doth displease him, but he that makes a great bustle in Religion,
he that is slothful in the lords work does displease him, but he that makes a great bustle in Religion,
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and by this his activity calls others eyes to behold his zeal, yet secretly intends his own, not Gods praise, provokes him more,
and by this his activity calls Others eyes to behold his zeal, yet secretly intends his own, not God's praise, provokes him more,
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because more hypocritical in what he doth: hypocrisie being to sin, what putrifaction is to diseases;
Because more hypocritical in what he does: hypocrisy being to since, what putrefaction is to diseases;
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the more of this in a disease, the more dangerous it makes it; the more of that in a sin, the more abominable it makes it:
the more of this in a disease, the more dangerous it makes it; the more of that in a since, the more abominable it makes it:
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nay further, though the aim be not false, yet if that which God allows to be our inferiour end, be made our ultimate, it depraves the action;
nay further, though the aim be not false, yet if that which God allows to be our inferior end, be made our ultimate, it depraves the actium;
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if I aim at the comfort and relief of a poor mans necessity in my alms (which I may and ought) yet if this be the highest I look,
if I aim At the Comfort and relief of a poor men necessity in my alms (which I may and ought) yet if this be the highest I look,
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and my eye passeth not through this, to the glorifying of God, it becomes unacceptable;
and my eye passes not through this, to the glorifying of God, it becomes unacceptable;
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a man may lose the prize by shooting short, as well as wide of the mark;
a man may loose the prize by shooting short, as well as wide of the mark;
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now how hard to keep our eye fixed on this ultimate end? truly even as hard as to keep our eye fixt on a single object, through an Optick Glass, held by a trembling hand.
now how hard to keep our eye fixed on this ultimate end? truly even as hard as to keep our eye fixed on a single Object, through an Optic Glass, held by a trembling hand.
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Fourthly, Every Duty must be timed aright; the Christians life is full of duties, and those very various;Fourthly, Every Duty must be timed aright; the Christians life is full of duties, and those very various;
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now he is called to exercise himself in one, then in another; now to pray, anon to meditate;
now he is called to exercise himself in one, then in Another; now to pray, anon to meditate;
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now to be in his Closet, then to be in his Shop about his worldly calling;
now to be in his Closet, then to be in his Shop about his worldly calling;
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now to private, then to publick; now to reprove, then to encourage or comfort his Brother.
now to private, then to public; now to reprove, then to encourage or Comfort his Brother.
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As one that hath a Shop full of divers Tools, all necessary for his Calling, but this for that purpose, and that for this in it;
As one that hath a Shop full of diverse Tools, all necessary for his Calling, but this for that purpose, and that for this in it;
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now if he should cut with his Axe, when he should smooth with his Plain, he would soon spoil his work;
now if he should Cut with his Axe, when he should smooth with his Plain, he would soon spoil his work;
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that which is at one time a Duty, would, if done, at another be a Sin. Diligence in our worldly Calling on the week day is the work of the Lord;
that which is At one time a Duty, would, if done, At Another be a Sin. Diligence in our worldly Calling on the Week day is the work of the Lord;
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but the same on the Lords day would be Satans;
but the same on the lords day would be Satan;
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no doubt as many a fair Child hath been lost by an untimely Birth, so many a good Work spoiled by an unseasonable performance;
no doubt as many a fair Child hath been lost by an untimely Birth, so many a good Work spoiled by an unseasonable performance;
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and to discern time and judgment for our actions, requireth both wisdom and care, and these labour and pains.
and to discern time and judgement for our actions, requires both Wisdom and care, and these labour and pains.
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Thirdly, The difficulty the Christian finds to order his Conversation, so that his care for one part of his work may not hinder him in another.Thirdly, The difficulty the Christian finds to order his Conversation, so that his care for one part of his work may not hinder him in Another.
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Now the reason of this difficulty, is the seeming contrariety of some duties to others:
Now the reason of this difficulty, is the seeming contrariety of Some duties to Others:
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Seeming, I say, not real, indeed it is in Satans service only (not in Gods) that there is a real contrariety of work: Errors have their opposites;
Seeming, I say, not real, indeed it is in Satan service only (not in God's) that there is a real contrariety of work: Errors have their opposites;
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he that maintains one, cannot, if he understands himself, hold some others;
he that maintains one, cannot, if he understands himself, hold Some Others;
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so in Practical Lusts, some are at such a feud, that when one is in the Throne, the other is kept under,
so in Practical Lustiest, Some Are At such a feud, that when one is in the Throne, the other is kept under,
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but all Truths agree lovingly together, being all but one Faith;
but all Truths agree lovingly together, being all but one Faith;
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and so do the Graces of a Christian, being all the effect of one and the same Holy Spirit;
and so do the Graces of a Christian, being all the Effect of one and the same Holy Spirit;
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they do no more hinder one another in acting, than the several wheels in a well made Clock do one anothers motions;
they do no more hinder one Another in acting, than the several wheels in a well made Clock do one another's motions;
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or the various members of the body, one the others Operations and Functions; yet, I say, there is a seeming contrariety.
or the various members of the body, one the Others Operations and Functions; yet, I say, there is a seeming contrariety.
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And as it requires Art and care to touch the several strings of an Instrument, that have different Sounds,
And as it requires Art and care to touch the several strings of an Instrument, that have different Sounds,
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so as from all may result one harmonious sound, so much more holy skill and care in a Christian to exercise these many various Graces,
so as from all may result one harmonious found, so much more holy skill and care in a Christian to exercise these many various Graces,
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and perform so many divers Duties, in such a sweet concurrence and fellowship, that from all, there may result an uniform Holiness in the course of his life.
and perform so many diverse Duties, in such a sweet concurrence and fellowship, that from all, there may result an uniform Holiness in the course of his life.
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The Christian must be Zealous, but leave room for Discretion, or else like a Ship that hath all Sail and no Ballast, he'll grow top heavy;
The Christian must be Zealous, but leave room for Discretion, or Else like a Ship that hath all Sail and no Ballast, he'll grow top heavy;
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he must fear to sin, and yet hope in the Mercy of God, when he hath sinned and repents of it;
he must Fear to since, and yet hope in the Mercy of God, when he hath sinned and repents of it;
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'tis his duty to draw near to the Throne of Grace with an Holy boldness; but it is his duty even then to preserve an Holy awe and reverence;
it's his duty to draw near to the Throne of Grace with an Holy boldness; but it is his duty even then to preserve an Holy awe and Reverence;
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he must be sensible of the hand of God when afflicted, or else he is not a Man;
he must be sensible of the hand of God when afflicted, or Else he is not a Man;
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but then he must bear it patiently, or else he is not a Christian;
but then he must bear it patiently, or Else he is not a Christian;
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he must be meek and lowly in his carriage to all, even the meanest, yet must keep an high courage and noble resolution, not to be turned out of the path of Duty for the frowns of the greatest;
he must be meek and lowly in his carriage to all, even the Meanest, yet must keep an high courage and noble resolution, not to be turned out of the path of Duty for the frowns of the greatest;
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he must love his Brother but hate the sin he commits;
he must love his Brother but hate the since he commits;
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how many such riddles are there in Religion? Now is it an easie work for the Christian to drive his Charriot in so narrow a path, without justling one duty against another;
how many such riddles Are there in Religion? Now is it an easy work for the Christian to drive his Chariot in so narrow a path, without justling one duty against Another;
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to hold a fair and friendly correspondence with all these duties, and not set one at variance with the other?
to hold a fair and friendly correspondence with all these duties, and not Set one At variance with the other?
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Fourthly, The great opposition the Christian meets with in doing the Lords work, makes his labour still greater.Fourthly, The great opposition the Christian meets with in doing the lords work, makes his labour still greater.
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Other men can work in their Shops quietly, and few or none will molest them, much less throw stones at them;
Other men can work in their Shops quietly, and few or none will molest them, much less throw stones At them;
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but the Christian he's hindred from all hands.
but the Christian he's hindered from all hands.
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First, The flesh within controuls him, lusting against every good motion and holy action which the Spirit of God stirs him up unto;First, The Flesh within controls him, lusting against every good motion and holy actium which the Spirit of God stirs him up unto;
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so that he is forced to dispute his way before he can come at his work;
so that he is forced to dispute his Way before he can come At his work;
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much ado to answer what the flesh objects against every duty he is to perform.
much ado to answer what the Flesh objects against every duty he is to perform.
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Would he pray, then the flesh begs time, and will be putting it off for a more convenient season, some other business it starts first to be done;
Would he pray, then the Flesh begs time, and will be putting it off for a more convenient season, Some other business it starts First to be done;
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would he give an Alms, the flesh asks him, whether he meaneth to be a beggar,
would he give an Alms, the Flesh asks him, whither he means to be a beggar,
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and give that to others which himself may want before he dyes? would he reprove a sinning Brother,
and give that to Others which himself may want before he dies? would he reprove a sinning Brother,
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then why will he be a busie body in other mens matters, and lose a Friend in doing a thankless office? would he bear witness to the Name and Gospel of Christ,
then why will he be a busy body in other men's matters, and loose a Friend in doing a thankless office? would he bear witness to the Name and Gospel of christ,
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then pity thy self is its counsel? no duty but it either keeps from it, or disturbs in it;
then pity thy self is its counsel? no duty but it either keeps from it, or disturbs in it;
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so that he needs a Sword as well as a Trowel to lay every stone in his Spiritual building.
so that he needs a Sword as well as a Trowel to lay every stone in his Spiritual building.
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Secondly, A body of flesh hangs heavy upon him;Secondly, A body of Flesh hangs heavy upon him;
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the body was at the first, and shall again be at last in Heaven a wing;
the body was At the First, and shall again be At last in Heaven a wing;
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but now, alas, 'tis a weight to mans Soul, and that an heavy one;
but now, alas, it's a weight to men Soul, and that an heavy one;
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it should indeed be the Souls servant, but now the Soul is fain to tend and wait upon that, to provide Food to keep,
it should indeed be the Souls servant, but now the Soul is fain to tend and wait upon that, to provide Food to keep,
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and Physick to restore its Health; yet when all is done, it proves no over meet help to the Soul;
and Physic to restore its Health; yet when all is done, it Proves not over meet help to the Soul;
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if it be strong and healthy, then like a pamper'd Beast, it grows crank and wanton, ready to throw its rider, which made Saint Paul keep down his body ;
if it be strong and healthy, then like a pampered Beast, it grows crank and wanton, ready to throw its rider, which made Saint Paul keep down his body;
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yet if the Soul discipline it but a little too severely, then 'tis feeble and tyred.
yet if the Soul discipline it but a little too severely, then it's feeble and tired.
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Thirdly, The World, this makes no small opposition. First, The things of the world;Thirdly, The World, this makes no small opposition. First, The things of the world;
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the Christians worldly calling is ready to filtch the time which should be spent in the Christians general;
the Christians worldly calling is ready to filtch the time which should be spent in the Christians general;
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Martha is in the Kitching, when she should be in the Chappel;Martha is in the Kitchen, when she should be in the Chapel;
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the enjoyments of the world, how ensnaring are they? sensual delights, so sweet Wine, that when the cup is at our lips, we cannot drink little,
the enjoyments of the world, how ensnaring Are they? sensual delights, so sweet Wine, that when the cup is At our lips, we cannot drink little,
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and so heady and intoxicating that we cannot bear much:
and so heady and intoxicating that we cannot bear much:
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when troubles come, how hard to keep from extremes, making too light of them, or thinking them too heavy;
when Troubles come, how hard to keep from extremes, making too Light of them, or thinking them too heavy;
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we are prone either to despise them, or to faint under them.
we Are prove either to despise them, or to faint under them.
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Secondly, The men of the world, these are oft a snare to draw the Christian into sin, sometimes a whip in the Lords hand to scourge him for his sins,Secondly, The men of the world, these Are oft a snare to draw the Christian into since, sometime a whip in the lords hand to scourge him for his Sins,
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but always a sore vexation to the Christian by their sins. Lastly, The Prince of the world brings up the rear;
but always a soar vexation to the Christian by their Sins. Lastly, The Prince of the world brings up the rear;
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he like a roaring Lion comes fell out of his Den, and runs full month at him:
he like a roaring lion comes fell out of his Den, and runs full Monn At him:
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such a bold and brazen faced Enemy, that he is not afraid or ashamed to tempt the chastest Soul to the foulest crimes:
such a bold and brazen faced Enemy, that he is not afraid or ashamed to tempt the chastest Soul to the Foulest crimes:
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he that durst tempt Christ himself to devil-worship and self-murder, what will he not dare to attempt upon the best Christians? and he is as sly as bold;
he that durst tempt christ himself to devil-worship and self-murder, what will he not Dare to attempt upon the best Christians? and he is as sly as bold;
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an Art he hath of insinuating and winding in his head before the Christian can discover his design;
an Art he hath of insinuating and winding in his head before the Christian can discover his Design;
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he hath more baits than one to his hook and knows how to fit every ones pallat;
he hath more baits than one to his hook and knows how to fit every ones palate;
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if he cannot make the Christian wallow in the mire of fleshly lusts, then he tempts to Spiritual sins:
if he cannot make the Christian wallow in the mire of fleshly Lustiest, then he tempts to Spiritual Sins:
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if he will not be so prophane as to live without Religion, he'll try to make him an Hypocrite in Religion;
if he will not be so profane as to live without Religion, he'll try to make him an Hypocrite in Religion;
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if that succeed not, he'll try to blow him up into a proud conceipt of his Sincerity;
if that succeed not, he'll try to blow him up into a proud conceit of his Sincerity;
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if that will not do, he'll labour to abuse his Humility into dejection, and make him think worse of himself than he is.
if that will not do, he'll labour to abuse his Humility into dejection, and make him think Worse of himself than he is.
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Lastly, He is as importunate and restless an enemy, as he is bold and sly;Lastly, He is as importunate and restless an enemy, as he is bold and sly;
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like Marcellus the Roman Captain, of whom Hannibal said, he was the oddest man he ever met with; for whether he did beat;
like Marcellus the Roman Captain, of whom Hannibal said, he was the oddest man he ever met with; for whither he did beatrice;
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or was beaten, he would not be quiet:or was beaten, he would not be quiet:
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if Satan gets a victory, he pursues it without mercy, never losing an advantage given him;
if Satan gets a victory, he pursues it without mercy, never losing an advantage given him;
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if he be worsted, he rallies and comes on again with more rage.
if he be worsted, he rallies and comes on again with more rage.
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Thus he dogs the Christian to the last breath, and never leaves till the Christian be got into Heaven it self, where he cannot come at him.
Thus he Dogs the Christian to the last breath, and never leaves till the Christian be god into Heaven it self, where he cannot come At him.
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Now if any can go through all this work, and withstand all this opposition without labour,
Now if any can go through all this work, and withstand all this opposition without labour,
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or with but a little, he hath learnt an Art, and got a sleight, which the rest of his brethren never knew;
or with but a little, he hath learned an Art, and god a sleight, which the rest of his brothers never knew;
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and we may bid him, as the Emperour did Acctius, set up his ladder, and go to Heaven away by himself alone. Quest.
and we may bid him, as the Emperor did Acctius, Set up his ladder, and go to Heaven away by himself alone. Quest.
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But why hath God charged his peoples work with so much labour, travel, and trouble? But why hath God charged his peoples work with so much labour, travel, and trouble?
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Answ. First, Therefore they have so much labour here, because they shall have none at all hereafter;Answer First, Therefore they have so much labour Here, Because they shall have none At all hereafter;
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they shall in Heaven rest from their labours, therefore it is fit they should have some on Earth;
they shall in Heaven rest from their labours, Therefore it is fit they should have Some on Earth;
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otherwise, some Graces could never be exercised, and so their excellency would not be known, and consequently might seem to be Created in vain;
otherwise, Some Graces could never be exercised, and so their excellency would not be known, and consequently might seem to be Created in vain;
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there resulting from them neither benefit to the Saint, nor Glory to God.
there resulting from them neither benefit to the Saint, nor Glory to God.
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To name but one, how should the excellent Grace of Patience (which shall have no occasion for its exercise in Heaven) be ever seen,
To name but one, how should the excellent Grace of Patience (which shall have no occasion for its exercise in Heaven) be ever seen,
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if no part were given it to bring it upon the stage in this world? and what can discover Patience,
if no part were given it to bring it upon the stage in this world? and what can discover Patience,
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but labour and trouble? we had never heard of Job, probably, but for his Patience;
but labour and trouble? we had never herd of Job, probably, but for his Patience;
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and I am sure we could never have heard of his Patience, if we had not also heard of his Tryals:
and I am sure we could never have herd of his Patience, if we had not also herd of his Trials:
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indeed there is a great decorum in this dispensation, that the Christian should have his Patience tryed in this world, where God himself hath his own Patience so much exercised:
indeed there is a great decorum in this Dispensation, that the Christian should have his Patience tried in this world, where God himself hath his own Patience so much exercised:
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that they should endure some affliction from God, where God bears with so much sin from them.
that they should endure Some affliction from God, where God bears with so much since from them.
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Secondly, God doth this, that his people may give good proof of their high esteem of the promised reward;Secondly, God does this, that his people may give good proof of their high esteem of the promised reward;
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it was an unspeakable ▪ contempt which Adam cast upon his happiness to sell it for a trifle;
it was an unspeakable ▪ contempt which Adam cast upon his happiness to fell it for a trifle;
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how could he more deprize it? God therefore resolved, that before he restored him,
how could he more deprize it? God Therefore resolved, that before he restored him,
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or any of his to their lost happiness, they shall first restore what he so vilified, to its due place in their estimation;
or any of his to their lost happiness, they shall First restore what he so vilified, to its due place in their estimation;
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and because no more convincing Argument can be given of the high price we value Heaven at,
and Because no more convincing Argument can be given of the high price we valve Heaven At,
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than by the great labour we are willing to take, and trouble we are ready to endure for the obtaining of it;
than by the great labour we Are willing to take, and trouble we Are ready to endure for the obtaining of it;
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therefore he hath charged the Christians work with so many labours and difficulties, that by our digesting these, to obtain that, we may give, indeed, a real proof that we prize Heaven at a rate Superlative to all that is here below.
Therefore he hath charged the Christians work with so many labours and difficulties, that by our digesting these, to obtain that, we may give, indeed, a real proof that we prize Heaven At a rate Superlative to all that is Here below.
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Thus Caleb shewed his high account of Canaan, when he was not cooled in his desire of it,
Thus Caleb showed his high account of Canaan, when he was not cooled in his desire of it,
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nor quailed in his courage with the high Walls, and high Gyants upon them, which rendered the attempt difficult and hazardous;
nor quailed in his courage with the high Walls, and high Giants upon them, which rendered the attempt difficult and hazardous;
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but crys, Let us go up at once and possess it, for we are able to overcome it.
but cries, Let us go up At once and possess it, for we Are able to overcome it.
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Whereas the other faint-hearted Israelites are said to despise the good land, and why, but because they valued their ease and safety at an higher rate than it?
Whereas the other fainthearted Israelites Are said to despise the good land, and why, but Because they valued their ease and safety At an higher rate than it?
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Thirdly, That he may make his Peoples rest in Heaven sweeter when they come to it:Thirdly, That he may make his Peoples rest in Heaven Sweeten when they come to it:
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There are three joys mentioned in Scripture, as the greatest this world hath;
There Are three Joys mentioned in Scripture, as the greatest this world hath;
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the joy of Harvest, the joy of Victory, and the joy of a Woman that hath brought forth a Man-child;
the joy of Harvest, the joy of Victory, and the joy of a Woman that hath brought forth a Manchild;
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now all these joys are ushered in with great labour and travel; past troubles swell present joys;
now all these Joys Are ushered in with great labour and travel; past Troubles swell present Joys;
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for besides the pleasure which is sucked from the present good enjoyed, there is a further accession of joy made, from the remembrance of past labours and perils happily now conquered;
for beside the pleasure which is sucked from the present good enjoyed, there is a further accession of joy made, from the remembrance of past labours and perils happily now conquered;
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the more hazardous the Battel was in the Fight, the more pleasure the Conqueror hath in his Victory.
the more hazardous the Battle was in the Fight, the more pleasure the Conqueror hath in his Victory.
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It would ease the damned of some of their sorrow, could they forget the possibility they once had of being happy;
It would ease the damned of Some of their sorrow, could they forget the possibility they once had of being happy;
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and it would deprive the Saint of much of his accessory joy in Heaven, did he not remember the danger he once had of falling into that misery, which there he needs not fear.
and it would deprive the Saint of much of his accessory joy in Heaven, did he not Remember the danger he once had of falling into that misery, which there he needs not Fear.
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I shall apply this Point only to two sorts of Persons.
I shall apply this Point only to two sorts of Persons.
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First, To those that have slighty thoughts of Religion, who think it an easie thing to be a Christian here,First, To those that have slighty thoughts of Religion, who think it an easy thing to be a Christian Here,
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and no hard matter to be saved hereafter, Secondly, To those that are so far from believing it thus easie, that (through the suffusion of Melancholy and Satans Art, who thickens this darkness) apprehend it so hard a labour,
and no hard matter to be saved hereafter, Secondly, To those that Are so Far from believing it thus easy, that (through the suffusion of Melancholy and Satan Art, who thickens this darkness) apprehend it so hard a labour,
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as renders it next to impossible;
as renders it next to impossible;
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whereby they are dispirited from making any vigorous endeavours in Religion, fearing they shall never overcome the difficulties which attend it;
whereby they Are dispirited from making any vigorous endeavours in Religion, fearing they shall never overcome the difficulties which attend it;
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and as good they think it is to set still, as rising to fall deeper at last into condemnation.
and as good they think it is to Set still, as rising to fallen Deeper At last into condemnation.
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Thus, the Ship cannot sail if it hath no wind, or too strong and violent a one.
Thus, the Ship cannot sail if it hath no wind, or too strong and violent a one.
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My desire is to undeceive those, and thereby to do a kindness to them both.
My desire is to undeceive those, and thereby to do a kindness to them both.
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Those that think it so easie to be a Christian, no hard matter to obtain Salvation;
Those that think it so easy to be a Christian, no hard matter to obtain Salvation;
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I would endeavour to shew these what a delusion they are under, and danger they run, by fancying the Bridge to. Heaven wider than it is:
I would endeavour to show these what a delusion they Are under, and danger they run, by fancying the Bridge to. Heaven wider than it is:
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But where, may some say, dwell these Men I am now directing my speech unto? I wish they did not swarm every where,
But where, may Some say, dwell these Men I am now directing my speech unto? I wish they did not swarm every where,
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and made not the greatest number in most of our Towns and Congregations. I shall point at a few:
and made not the greatest number in most of our Towns and Congregations. I shall point At a few:
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First, He that conceits himself a Christian, and nourisheth in him an hope of Salvation,First, He that conceits himself a Christian, and Nourishes in him an hope of Salvation,
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even whilst his life is prophane, he, no doubt, thinks it too easie to be a Christian;
even while his life is profane, he, no doubt, thinks it too easy to be a Christian;
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when a man shall think Christ will own him as his, meerly for his Christian name,
when a man shall think christ will own him as his, merely for his Christian name,
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and not reject him for his Heathenish Practices, thinks that his heart is good, though his life be wicked;
and not reject him for his Heathenish Practices, thinks that his heart is good, though his life be wicked;
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whereas his life could not be wicked, if his heart was not so (for out of the abundance of the heart the mouth speaketh) when men shall think they are Gods Servants,
whereas his life could not be wicked, if his heart was not so (for out of the abundance of the heart the Mouth speaks) when men shall think they Are God's Servants,
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though they be the Devils Labourers; that God is their Friend, when they declare themselves every day his Enemies.
though they be the Devils Labourers; that God is their Friend, when they declare themselves every day his Enemies.
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In a word, to think they shall leap at death, è coeno in coelum, out of Delilahs lap, into Abrahams bosom;
In a word, to think they shall leap At death, è coeno in coelum, out of Delilahs lap, into Abrahams bosom;
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is not this to make it an easie thing to be a Christian, and no hard matter to be saved? and where is any one (who hath not first been convinced from some work of the Spirit) so bad, that is not yet thus kind to himself? yea, have they not commonly the strongest Faith, who have the weakest Grounds for it? they build up Sion with blood,
is not this to make it an easy thing to be a Christian, and no hard matter to be saved? and where is any one (who hath not First been convinced from Some work of the Spirit) so bad, that is not yet thus kind to himself? yea, have they not commonly the Strongest Faith, who have the Weakest Grounds for it? they built up Sion with blood,
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and Jerusalem with iniquity, yet will they lean upon the Lord, and say, is not the Lord amongst us, none evil can come upon us? Who knocks more boldly at Heaven Gate to be let in,
and Jerusalem with iniquity, yet will they lean upon the Lord, and say, is not the Lord among us, none evil can come upon us? Who knocks more boldly At Heaven Gate to be let in,
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than they whom Christ will reject as workers of iniquity? O what a delusion is this!
than they whom christ will reject as workers of iniquity? O what a delusion is this!
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Caligula never made himself more ridiculous, than when he would be honoured as a God, while he lived more like a Devil.Caligula never made himself more ridiculous, than when he would be honoured as a God, while he lived more like a devil.
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Before you would have others take you for Christians, for Gods sake, prove your selves men,
Before you would have Others take you for Christians, for God's sake, prove your selves men,
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and not beasts, as you do by your bruitish lives.
and not beasts, as you do by your brutish lives.
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Talk not of your hopes of Salvation, so long as the marks of Damnation are seen upon your flagitious lives.
Talk not of your hope's of Salvation, so long as the marks of Damnation Are seen upon your flagitious lives.
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If the way to Heaven were thus easie, I promise you the Saints in all Ages have been much over-seen, to take so great pains in mortifying their lusts, in denying to satisfie their sensual appetite, ad quid perditio haec, to what purpose did they make so much waste of their sweat in their zealous serving God? and of their tears, that they could serve him no better,
If the Way to Heaven were thus easy, I promise you the Saints in all Ages have been much overseen, to take so great pains in mortifying their Lustiest, in denying to satisfy their sensual appetite, ad quid Perdition haec, to what purpose did they make so much waste of their sweat in their zealous serving God? and of their tears, that they could serve him no better,
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if they might have gone to Heaven, as these men hope to do? That Fryar was far more sound in his judgment, in this Point, who Preaching at Rome one Lent,
if they might have gone to Heaven, as these men hope to do? That Friar was Far more found in his judgement, in this Point, who Preaching At Room one Lent,
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when some Cardinals, and many other great ones were present, began his Sermon thus abruptly and Ironically.
when Some Cardinals, and many other great ones were present, began his Sermon thus abruptly and Ironically.
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Saint Peter was a Fool, Saint Paul was a Fool, and all the Primitive Christians were Fools;
Saint Peter was a Fool, Saint Paul was a Fool, and all the Primitive Christians were Fools;
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for they thought the way to Heaven was by Prayers and Tears, Watchings and Fastings, severities of Mortification,
for they Thought the Way to Heaven was by Prayers and Tears, Watchings and Fastings, severities of Mortification,
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and denying the pomp and glory of this World.
and denying the pomp and glory of this World.
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Whereas you here in Rome, spend your time in Balls and Masks, live in Pomp and Pride, Lust and Luxury,
Whereas you Here in Room, spend your time in Balls and Masks, live in Pomp and Pride, Lust and Luxury,
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and yet count your selves good Christians, and hope to be saved:
and yet count your selves good Christians, and hope to be saved:
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but at last you will prove the Fools, and they will be found to have been the Wise men.
but At last you will prove the Fools, and they will be found to have been the Wise men.
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Did ever any man arrive at London by going from it? every sin is a step from God,
Did ever any man arrive At London by going from it? every since is a step from God,
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and the more we sin, the further we depart from God.
and the more we sin, the further we depart from God.
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Doth not he then take a wise course to come at last to the full enjoyment of God in Heaven, who by a lend wicked life runs as far from him,
Does not he then take a wise course to come At last to the full enjoyment of God in Heaven, who by a lend wicked life runs as Far from him,
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as his legs can carry him?
as his legs can carry him?
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Secondly, They who think they are good Christians, and fair enough for Heaven, though they have no more then a Negative Holiness;Secondly, They who think they Are good Christians, and fair enough for Heaven, though they have no more then a Negative Holiness;
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the best that can be said of them, is, they are not so bad as the worst;
the best that can be said of them, is, they Are not so bad as the worst;
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they do not take so much pains for Hell as others; but none for Heaven; they labour not so much in the Devils work;
they do not take so much pains for Hell as Others; but none for Heaven; they labour not so much in the Devils work;
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but work not at all for God:
but work not At all for God:
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like those in the Gospel, they stand idle all the day long, and yet hope for a peny at night,
like those in the Gospel, they stand idle all the day long, and yet hope for a penny At night,
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though they never entred into Christs Vineyard:
though they never entered into Christ Vineyard:
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they are so far from labouring in the work of the Lord, that they will not touch his work with one of their fingers.
they Are so Far from labouring in the work of the Lord, that they will not touch his work with one of their fingers.
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Do not these think it very easie to be Christians? as if God was bound to save them,
Do not these think it very easy to be Christians? as if God was bound to save them,
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but they not bound to serve them.
but they not bound to serve them.
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Is not Heaven called a reward? and what reward can be expected where no work is done? if some that work shall be denyed all reward,
Is not Heaven called a reward? and what reward can be expected where no work is done? if Some that work shall be denied all reward,
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because they did not labour at it; and some seek, that shall not be able to enter; because they do not strive;
Because they did not labour At it; and Some seek, that shall not be able to enter; Because they do not strive;
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then miserable must thy condition be, who fallest short of those, who themselves fall short of Heaven. Thirdly, Formalists and slothful Christians;
then miserable must thy condition be, who Fallest short of those, who themselves fallen short of Heaven. Thirdly, Formalists and slothful Christians;
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and how many are these? who will not be Atheists to live without all Religion,
and how many Are these? who will not be Atheists to live without all Religion,
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but resolve not to be Zealots. They are more then key-cold, but are afraid to be too hot in their work;
but resolve not to be Zealots. They Are more then key-cold, but Are afraid to be too hight in their work;
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they are not idle, but cannot be perswaded to be diligent;
they Are not idle, but cannot be persuaded to be diligent;
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they love such a temper in Religion for their Souls, as they do a Climate for their Bodies to live in;
they love such a temper in Religion for their Souls, as they do a Climate for their Bodies to live in;
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it must be a very temperate one;
it must be a very temperate one;
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afraid to exceed only in Piety and Holiness, in which alone there can be no excess.
afraid to exceed only in Piety and Holiness, in which alone there can be no excess.
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Oh what a delusion is this!
O what a delusion is this!
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he that will chuse another temper for his Religion, than God hath commanded, had need provide another Heaven for himself, than God hath prepared;
he that will choose Another temper for his Religion, than God hath commanded, had need provide Another Heaven for himself, than God hath prepared;
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for that is given to the zealous Labourer, not the lazie Loiterer. The violent are they which take this Kingdom by force;
for that is given to the zealous Labourer, not the lazy Loiterer. The violent Are they which take this Kingdom by force;
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a man may be sure of Hell with a little pains, but Heaven will certainly be lost without our labour and diligence:
a man may be sure of Hell with a little pains, but Heaven will Certainly be lost without our labour and diligence:
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and the reason is, because every man is born in a state of sin and damnation,
and the reason is, Because every man is born in a state of since and damnation,
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and so needs no more than to fit still in that state, to bring inevitable destruction upon him;
and so needs no more than to fit still in that state, to bring inevitable destruction upon him;
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to Hell he will come soon enough, though he gallop not so fast as others in riot and excess.
to Hell he will come soon enough, though he gallop not so fast as Others in riot and excess.
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But, alas, we are born afar off from God and Heaven; much labour is required to get into the way that leads to life Eternal;
But, alas, we Are born afar off from God and Heaven; much labour is required to get into the Way that leads to life Eternal;
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and when we are in it, many a weary step to take, abundance of work to dispatch;
and when we Are in it, many a weary step to take, abundance of work to dispatch;
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sins to mortifie, temptations to resist, afflictions to endure, impaired Graces to repair, weak to strengthen,
Sins to mortify, temptations to resist, afflictions to endure, impaired Graces to repair, weak to strengthen,
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and to persevere in all this labour, till death it self takes us off.
and to persevere in all this labour, till death it self Takes us off.
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This we must do, or else (as Saint Paul said of their abiding in the Ship) we cannot be saved.
This we must do, or Else (as Saint Paul said of their abiding in the Ship) we cannot be saved.
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It is with the Christians Spiritual Life, (in this respect) as with his natural;
It is with the Christians Spiritual Life, (in this respect) as with his natural;
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his body hath within it self, that which is sufficient to cause the death of it,
his body hath within it self, that which is sufficient to cause the death of it,
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but not to maintain its life. This provision is without;
but not to maintain its life. This provision is without;
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as a man, he will dye, though he make no use of knife or halter to dispatch himself:
as a man, he will die, though he make no use of knife or halter to dispatch himself:
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not taking food, or not using physick will do it alone:
not taking food, or not using physic will do it alone:
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Thus the Christian hath enough within him to procure his Spiritual death, and consequently his Eternal;
Thus the Christian hath enough within him to procure his Spiritual death, and consequently his Eternal;
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but not to maintain his Spiritual life.
but not to maintain his Spiritual life.
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The provision for this is out of himself, his sufficiency is of God, 2 Cor. 3.5.
The provision for this is out of himself, his sufficiency is of God, 2 Cor. 3.5.
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and this sufficiency God gives not in an immediate way, but by appointed means, which he requireth their care to make use of (as he did the Israelites hands, to gather and bake their Manna) and so by blessing his means,
and this sufficiency God gives not in an immediate Way, but by appointed means, which he requires their care to make use of (as he did the Israelites hands, to gather and bake their Manna) and so by blessing his means,
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and their care in using of it, their Spiritual life is preserved and nourished unto Eternal life.
and their care in using of it, their Spiritual life is preserved and nourished unto Eternal life.
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Now, when any shall thus extend his care to the use of all appointed means,
Now, when any shall thus extend his care to the use of all appointed means,
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and intend the faculties of his Soul industriously (as he ought) in the use of them,
and intend the faculties of his Soul industriously (as he ought) in the use of them,
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and shall have continued some considerable time in this exercise;
and shall have continued Some considerable time in this exercise;
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then, and not till then, will he be a competent judge, to tell us whether it be a slighty business, to be a Christian indeed or not.
then, and not till then, will he be a competent judge, to tell us whither it be a slighty business, to be a Christian indeed or not.
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Secondly, A few words to those who will acknowledge the labour of Christianity to be great;Secondly, A few words to those who will acknowledge the labour of Christianity to be great;
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but that is it which is their discouragement, and scares them from entring into that service, which will cost so much pains, and bring so much trouble.
but that is it which is their discouragement, and scares them from entering into that service, which will cost so much pains, and bring so much trouble.
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I shall leave some Considerations to be pondered by them, which, I hope, may ease them of this too deep an apprehension of the Christians labour.
I shall leave Some Considerations to be pondered by them, which, I hope, may ease them of this too deep an apprehension of the Christians labour.
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First, Christianity, 'tis confest, is a labour, but a necessary labour;First, Christianity, it's confessed, is a labour, but a necessary labour;
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it is not, indeed, the part of a wise man, to labour, or hazard much for that he little needs;
it is not, indeed, the part of a wise man, to labour, or hazard much for that he little needs;
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yet for such things is it (God knows) that most men bestow their greatest toyl and travel;
yet for such things is it (God knows) that most men bestow their greatest toil and travel;
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to obtain that which they may have ( specie aut valore ) and spare this their pains also;
to obtain that which they may have (specie Or valour) and spare this their pains also;
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as Cyneas told Pyrrhus, when he said, after such and such Kingdoms Conquered by him, then we will sit down and live a merry life.
as Cynias told Phyrrhus, when he said, After such and such Kingdoms Conquered by him, then we will fit down and live a merry life.
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But why, quoth Cyneas, may we not do that already without all this trouble? I confess (considering the present frame of Carnal mens hearts) they are under a kind of necessity of what they inordinately desire.
But why, quoth Cynias, may we not do that already without all this trouble? I confess (considering the present frame of Carnal men's hearts) they Are under a kind of necessity of what they inordinately desire.
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The Covetous man must have his Gold, the Voluptuous man his Pleasures; or else they cannot enjoy themselves:
The Covetous man must have his Gold, the Voluptuous man his Pleasures; or Else they cannot enjoy themselves:
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but this necessity is no other than that of a Dropsie man, for his unmeasurable drinking;
but this necessity is no other than that of a Dropsy man, for his unmeasurable drinking;
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for was this mans disease, and the other mans lusts purged out, both their necessities would cease alike;
for was this men disease, and the other men Lustiest purged out, both their necessities would cease alike;
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but Heaven is absolutely necessary to all, whether they think so or no.
but Heaven is absolutely necessary to all, whither they think so or no.
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Better we had the Soul of a Beast, than having the Soul of a Man, not to have at last that perfection and happiness,
Better we had the Soul of a Beast, than having the Soul of a Man, not to have At last that perfection and happiness,
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for which this Immortal Soul was made.
for which this Immortal Soul was made.
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And this thou canst not have, except thou wilt take the pains to walk in the ways of Holiness, which lead to it;
And this thou Canst not have, except thou wilt take the pains to walk in the ways of Holiness, which led to it;
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thy Soul (poor man) is hastning apace to its last and eternal state, which will be either in Heaven or Hell:
thy Soul (poor man) is hastening apace to its last and Eternal state, which will be either in Heaven or Hell:
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the Happiness of the one invaluable, the misery of the other intollerable, and both interminable.
the Happiness of the one invaluable, the misery of the other intolerable, and both interminable.
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If thou bestirrest not thy self, and that timely, to take hold of Eternal Life, Hell is at thy back to take hold of thee.
If thou bestirrest not thy self, and that timely, to take hold of Eternal Life, Hell is At thy back to take hold of thee.
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Now is there any room left in this case for deliberation, when de vitâ aut morte aeternâ agitur? is it now time to say, shall I labour to be saved,
Now is there any room left in this case for deliberation, when de vitâ Or morte aeternâ agitur? is it now time to say, shall I labour to be saved,
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or shall I not? It may in some cases be more eligible to lose our temporal life,
or shall I not? It may in Some cases be more eligible to loose our temporal life,
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than to be at pains to save it.
than to be At pains to save it.
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If Caesar told the Marriner, in a storm, it was necessary he should sail, not that he should live ;
If Caesar told the Mariner, in a storm, it was necessary he should sail, not that he should live;
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then surely with much more reason may the Christian say;
then surely with much more reason may the Christian say;
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yea, must he say, it is not necessary I live here, but 'tis necessary while I live, that I perform the voyage God hath imposed on me;
yea, must he say, it is not necessary I live Here, but it's necessary while I live, that I perform the voyage God hath imposed on me;
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that I launch forth into his service, whereby I may make sure of Eternal Life, though with the loss of my Temporal.
that I launch forth into his service, whereby I may make sure of Eternal Life, though with the loss of my Temporal.
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But no worldly necessity can be such, as should controul our care in the other.
But no worldly necessity can be such, as should control our care in the other.
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Get Eternal Life, and thou wilt find again that life thou didst lose in getting it;
Get Eternal Life, and thou wilt find again that life thou didst loose in getting it;
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but lose Heaven, and in Hell thou wilt see all those paltry gains lost, to keep which a while, thou didst lose Heaven.
but loose Heaven, and in Hell thou wilt see all those paltry gains lost, to keep which a while, thou didst loose Heaven.
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Secondly, Consider, the greatest labour and trouble the service of God will put thee to, is incomparably less,Secondly, Consider, the greatest labour and trouble the service of God will put thee to, is incomparably less,
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than the least pain the sinner shall find and feel in Hell.
than the least pain the sinner shall find and feel in Hell.
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What is the trouble a Christian is at in Mortifying a Lust here, to the torment which the enraged Conscience of a Damued Soul will put him to there,
What is the trouble a Christian is At in Mortifying a Lust Here, to the torment which the enraged Conscience of a Damued Soul will put him to there,
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for not Mortifying of it when time was? what is the sorrow which the Saint feels here,
for not Mortifying of it when time was? what is the sorrow which the Saint feels Here,
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whilst he mourns for his sins in hope of pardon, to the horror of a Reprobrate anguish in Hell, imbittered with despair:
while he mourns for his Sins in hope of pardon, to the horror of a Reprobate anguish in Hell, imbittered with despair:
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what is the Christians loss to part with his Temporals for Christs sake, to the Sinners parting with God and Heaven, never to see his blessed face more? in a word, what are the flouts and reproaches which the Saint hath from a wicked world, to the Sinners portion;
what is the Christians loss to part with his Temporals for Christ sake, to the Sinners parting with God and Heaven, never to see his blessed face more? in a word, what Are the flouts and Reproaches which the Saint hath from a wicked world, to the Sinners portion;
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when God, with all the Holy Angels and Saints, shall laugh at their destruction.
when God, with all the Holy Angels and Saints, shall laugh At their destruction.
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If the love of Heaven will not move you to submit to the short labour which attends the service of God, let the fear of Hell do it.
If the love of Heaven will not move you to submit to the short labour which attends the service of God, let the Fear of Hell do it.
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Thirdly, Though the Christians labour be hard, yet there are many things alleviate the burden of it.Thirdly, Though the Christians labour be hard, yet there Are many things alleviate the burden of it.
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First, The sumbleness of the Christians work to his renewed Nature;First, The sumbleness of the Christians work to his renewed Nature;
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the trouble of a work is much as the mans mind stands to or against it.
the trouble of a work is much as the men mind Stands to or against it.
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It would be a tedious business to an ignorant Rustick, to be locked up in a Scholars Study,
It would be a tedious business to an ignorant Rustic, to be locked up in a Scholars Study,
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and there be made to spend his time amongst his Books; but the true Scholar needs not be forced or wagered to this work;
and there be made to spend his time among his Books; but the true Scholar needs not be forced or wagered to this work;
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his delight in it, takes away the labour of it; non inveni (said one) in hoc mundo requiem nisi in angulo cum libello ;
his delight in it, Takes away the labour of it; non Inveni (said one) in hoc mundo requiem nisi in Angulo cum Little book;
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it were a great calamity, to a slothful dastardly spirit, to be made to endure the labour and hardship of a Souldier:
it were a great calamity, to a slothful dastardly Spirit, to be made to endure the labour and hardship of a Soldier:
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whereas a generous Soul, would prefer it before ease and gain at home; mea sit laborum major pars, pecuniâ autem, abundet quis volet, was Achilles his speech;
whereas a generous Soul, would prefer it before ease and gain At home; mea fit laborum Major pars, pecuniâ autem, abundet quis volet, was Achilles his speech;
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give me the labour, let who will take the money.
give me the labour, let who will take the money.
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To a sensual heart, what more unpleasing then Heavenly Meditations? yet what more delighted David? To a carnal heart, the Commandments of God are all hard sayings,
To a sensual heart, what more unpleasing then Heavenly Meditations? yet what more delighted David? To a carnal heart, the commandments of God Are all hard sayings,
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because, contrary to his unholy nature: but to a Gracious Soul, none of them are grievous;
Because, contrary to his unholy nature: but to a Gracious Soul, none of them Are grievous;
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he loves the Law of God from the same reason, for which the other hates it, because it is pure; he delights to do the Will of God,
he loves the Law of God from the same reason, for which the other hates it, Because it is pure; he delights to do the Will of God,
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because he hath a law within him, which corresponds with the law without; his Heart answers to it, as the eccho to the voice;
Because he hath a law within him, which corresponds with the law without; his Heart answers to it, as the echo to the voice;
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thou saidst seek my face, thy face will I seek:
thou Said seek my face, thy face will I seek:
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No wonder a Cross lies heavy upon his shoulders, that hath no Faith in God to sustain him under it;
No wonder a Cross lies heavy upon his shoulders, that hath no Faith in God to sustain him under it;
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but a Paul, he can take pleasure in infirmities, in reproaches, in necessities, &c. 2 Cor. 12.10. Secondly, The Divine assistances which the Christian hath in his work, alleviates the labour of it;
but a Paul, he can take pleasure in infirmities, in Reproaches, in necessities, etc. 2 Cor. 12.10. Secondly, The Divine assistances which the Christian hath in his work, alleviates the labour of it;
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consider the Christians work without this help, 'tis heavy indeed, yea, too heavy for him to stand under;
Consider the Christians work without this help, it's heavy indeed, yea, too heavy for him to stand under;
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but Gods helping hand put to it, makes this heavy work light.
but God's helping hand put to it, makes this heavy work Light.
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The Ship, which when lying on ground, all the Teams in the Country could not draw off;
The Ship, which when lying on ground, all the Teams in the Country could not draw off;
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how easily is it set a float when the Tide comes in? Thus the Heart which the Christian, by no pains and industry of his own, can raise out of its dullness and indisposition to Duty? Oh how soon is it elevated and inspirited,
how Easily is it Set a float when the Tide comes in? Thus the Heart which the Christian, by no pains and industry of his own, can raise out of its dullness and indisposition to Duty? O how soon is it elevated and inspirited,
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when God flows in with his secret Aspirations and Exuscitations of his Blessed Spirit and Grace!
when God flows in with his secret Aspirations and Exuscitations of his Blessed Spirit and Grace!
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he who confessed that he could do nothing of himself, not so much as think a good thought, tells us also, he is able to do all things through Christ who strengthneth him:
he who confessed that he could do nothing of himself, not so much as think a good Thought, tells us also, he is able to do all things through christ who strengtheneth him:
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now this help from the Lord is promised; but it comes not till the Christians hand is put to the work;
now this help from the Lord is promised; but it comes not till the Christians hand is put to the work;
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let him be up and doing, and then God will not fail to be with him.
let him be up and doing, and then God will not fail to be with him.
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'Tis cheap travelling (we say) for a Child in his Fathers company:
It's cheap traveling (we say) for a Child in his Father's company:
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to be sure God will pay the charge the Christian is at in his whole journey to Heaven;
to be sure God will pay the charge the Christian is At in his Whole journey to Heaven;
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it is easie working while God holds our hand, yea, puts strength into it.
it is easy working while God holds our hand, yea, puts strength into it.
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Art thou to pray his Spirit will lift with thee, for so that NONLATINALPHABET, signifies, art thou tempted? whilst thou art fighting in the Valley below, Christs hands are lift up in Heaven above for thy Victory.
Art thou to pray his Spirit will lift with thee, for so that, signifies, art thou tempted? while thou art fighting in the Valley below, Christ hands Are lift up in Heaven above for thy Victory.
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I have prayed that thy Faith fail not ;I have prayed that thy Faith fail not;
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yea he doth not only pray above for thee, but will be in the Field with thee,
yea he does not only pray above for thee, but will be in the Field with thee,
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and in thee, by the secret succours of his Spirit. My Grace is sufficient for thee, which is not meant of Grace Inherent in us;
and in thee, by the secret succours of his Spirit. My Grace is sufficient for thee, which is not meant of Grace Inherent in us;
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that indeed is unsufficient of it self;
that indeed is unsufficient of it self;
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but the auxiliary Grace, which he sends in to assist and excite that in a time of need.
but the auxiliary Grace, which he sends in to assist and excite that in a time of need.
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Thirdly, Though Christianity be a labour, and many troubles and perils attend it, yet 'tis not alike to all:Thirdly, Though Christianity be a labour, and many Troubles and perils attend it, yet it's not alike to all:
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every Christian hath not Hemans Faith, Jobs Patience, or Pauls Courage; neither shall all have Hemans Disertions, Jobs Losses, nor Pauls Persecutions;
every Christian hath not Hemans Faith, Jobs Patience, or Paul's Courage; neither shall all have Hemans Desertions, Jobs Losses, nor Paul's Persecutions;
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the stoutest Souldiers are put upon the hottest service; the heaviest burden upon the strongest back:
the Stoutest Soldiers Are put upon the hottest service; the Heaviest burden upon the Strongest back:
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he knows every Saints ability, and so he rates them; he will not suffer any to be tempted above that they are able.
he knows every Saints ability, and so he rates them; he will not suffer any to be tempted above that they Are able.
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When the Israelites came first out of Egypt, he knew they were raw Souldiers, and therefore led them about, that they might not be put to fight,
When the Israelites Come First out of Egypt, he knew they were raw Soldiers, and Therefore led them about, that they might not be put to fight,
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before he had hardned, and heartned them more to bear such a work.
before he had hardened, and heartened them more to bear such a work.
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While Christ was upon Earth, he interposed his own body between his weak Disciples, and the fury of the wicked world:
While christ was upon Earth, he interposed his own body between his weak Disciples, and the fury of the wicked world:
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but when he went to Heaven, then he ventured them into the storm, but careful first to re-inforce them with power from above,
but when he went to Heaven, then he ventured them into the storm, but careful First to reinforce them with power from above,
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before he let them take the Field, Acts 1.4. Being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father.
before he let them take the Field, Acts 1.4. Being assembled together with them, commanded them that they should not depart from Jerusalem, but wait for the promise of the Father.
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Fourthly, The merciful indulgence which the Lord gives them as to their failings:Fourthly, The merciful indulgence which the Lord gives them as to their failings:
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hard work, indeed, God calls them to, but the harder the work is, the more his pity is expressed towards them;
hard work, indeed, God calls them to, but the harder the work is, the more his pity is expressed towards them;
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in pardoning those invincible infirmities, which notwithstanding their faithful endeavour, will be found in their doing it.
in pardoning those invincible infirmities, which notwithstanding their faithful endeavour, will be found in their doing it.
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It was hard for the Apostles to keep their eyes wakeful in the dead of the night;
It was hard for the Apostles to keep their eyes wakeful in the dead of the night;
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Christ considereth this, and Apologizeth for them, even while he chides them; the Spirit is willing, but the Flesh is weak.
christ Considereth this, and Apologizeth for them, even while he chides them; the Spirit is willing, but the Flesh is weak.
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It is hard when Afflictions are strong, and long, not to fall into some indecencies of speech and behaviour:
It is hard when Afflictions Are strong, and long, not to fallen into Some indecencies of speech and behaviour:
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we have heard of Jobs Impatience, as well as Patience, yet the Lord was graciously pleased to to take his part against his accusing Friends;
we have herd of Jobs Impatience, as well as Patience, yet the Lord was graciously pleased to to take his part against his accusing Friends;
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ye have not spoken of me the thing that is right, as my servant Job hath, Job 42.7. It is hard to act Faith, when sense and reason are nonplust;you have not spoken of me the thing that is right, as my servant Job hath, Job 42.7. It is hard to act Faith, when sense and reason Are nonplussed;
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the Lord therefore is pleased to overlook the weaknesses of his Childrens faith, which in such deep plunges they bewray,
the Lord Therefore is pleased to overlook the Weaknesses of his Children's faith, which in such deep plunges they bewray,
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so they strive against them, and be humbled for them;
so they strive against them, and be humbled for them;
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in magnis tentasse aliquid, non parvum, in great and difficult enterprizes, an essay and endeavour is not little:in magnis tentasse Aliquid, non parvum, in great and difficult Enterprises, an essay and endeavour is not little:
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Peter shewed great Faith in venturing to go upon the Sea, but discovered infirmity when he began to sink;Peter showed great Faith in venturing to go upon the Sea, but discovered infirmity when he began to sink;
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therefore Christ pitieth and succoureth his weakness.
Therefore christ Pitieth and succoureth his weakness.
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Davids strait was in a manner as great at Land, as Peters was at Sea. When at Gath amongst his Enemies, whose Champion he had slain;Davids strait was in a manner as great At Land, as Peter's was At Sea. When At Gaza among his Enemies, whose Champion he had slave;
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much fear and unbelief he borrowed in this his strait, yet some secret actings of Faith were mingled with these his fears,
much Fear and unbelief he borrowed in this his strait, yet Some secret actings of Faith were mingled with these his fears,
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as appeared by the Prayer he then lift up to God; and even this Prayer attended with so many distrustful fears, found acceptance with God;
as appeared by the Prayer he then lift up to God; and even this Prayer attended with so many distrustful fears, found acceptance with God;
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which made the good man bring this forth as an encouragement for others;
which made the good man bring this forth as an encouragement for Others;
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This poor man cryed, and the Lord heard him, and saved him out of all his Troubles, Psalm 34.6.This poor man cried, and the Lord herd him, and saved him out of all his Troubles, Psalm 34.6.
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A poor man, indeed, he was at this time, not only in his outward state, but his inward;
A poor man, indeed, he was At this time, not only in his outward state, but his inward;
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poor and low in the actings of his Faith. O what encouragement is here to come into the service of God;
poor and low in the actings of his Faith. O what encouragement is Here to come into the service of God;
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hard work thou mayst meet with, but not an hard Master; do but thou thy best, and God will forgive thy worst.
hard work thou Mayest meet with, but not an hard Master; do but thou thy best, and God will forgive thy worst.
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Beware of wickedness, in not doing what thou canst, and God will not reject thee for thy weakness;
Beware of wickedness, in not doing what thou Canst, and God will not reject thee for thy weakness;
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Like as a Father pitieth his Children, so the Lord pitieth them that fear him, Psalm 103.13. I come now to the Second Part of the Text, which presents us with the reward that attends the Christians labour;Like as a Father Pitieth his Children, so the Lord Pitieth them that Fear him, Psalm 103.13. I come now to the Second Part of the Text, which presents us with the reward that attends the Christians labour;
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it is not in vain in the Lord ; they shall not be put off with their labour for their pains:it is not in vain in the Lord; they shall not be put off with their labour for their pains:
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no, there is a reward laid up in Heaven, which will abundantly compensate all the pain and pains they were put to on Earth;
no, there is a reward laid up in Heaven, which will abundantly compensate all the pain and pains they were put to on Earth;
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but we must not understand this, as if the Christian received no gain or advantage, in this life, from the service of God,
but we must not understand this, as if the Christian received no gain or advantage, in this life, from the service of God,
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while he is labouring in it: Godliness hath the promise of this life, as well as the other.
while he is labouring in it: Godliness hath the promise of this life, as well as the other.
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There are promises of which payment is made here; and though these be inferiour to what the Christian shall receive hereafter;
There Are promises of which payment is made Here; and though these be inferior to what the Christian shall receive hereafter;
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yet be they so pretious, as prove Religion even in this life, no hospes asymbolus. No guest that lodgeth on free cost,
yet be they so precious, as prove Religion even in this life, no Guest asymbolus. No guest that lodgeth on free cost,
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but such as pays well, and that in present Coin for its entertainment. It affords Bread to the eater, as well as Seed to the sower;
but such as pays well, and that in present Coin for its entertainment. It affords Bred to the eater, as well as Seed to the sour;
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there is fruit unto Holiness, which the Christian may now feed on to his comfort,
there is fruit unto Holiness, which the Christian may now feed on to his Comfort,
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as well as an hope of Eternal life to be received at the end of this.
as well as an hope of Eternal life to be received At the end of this.
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The very vales which the Christian hath given him, while at his work, afford him enough for his present expence, to maintain him in a port becoming his high hopes for afterwards.
The very vales which the Christian hath given him, while At his work, afford him enough for his present expense, to maintain him in a port becoming his high hope's for afterwards.
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First, His conscionable labour in the Lords work, will gain him more ability, and holy skill to do his work still better;First, His conscionable labour in the lords work, will gain him more ability, and holy skill to do his work still better;
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by exercising of himself daily unto Godliness, he becomes more ready and prepared for every good work;
by exercising of himself daily unto Godliness, he becomes more ready and prepared for every good work;
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by daily combating with his corruptions, and resisting temptations, he learns more easily to overcome his Enemy.
by daily combating with his corruptions, and resisting temptations, he learns more Easily to overcome his Enemy.
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And if in worldly trades this be accounted a sufficient reward to an Apprentice, for serving out his time, to learn the mystery of his Calling;
And if in worldly trades this be accounted a sufficient reward to an Apprentice, for serving out his time, to Learn the mystery of his Calling;
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Oh what a reward is it, by the daily practice of Godliness, to learn more fully the Mystery of it? This I am sure holy David set down for great gains, I have remembred thy name, O Lord, in the night, and have kept thy Law;
O what a reward is it, by the daily practice of Godliness, to Learn more Fully the Mystery of it? This I am sure holy David Set down for great gains, I have remembered thy name, Oh Lord, in the night, and have kept thy Law;
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this I had because I kept thy Precepts, Psal. 119.55.this I had Because I kept thy Precepts, Psalm 119.55.
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And again, I understand more than the Ancients, because I kept thy Precepts, ver. 100. He did not grudge his own pains,
And again, I understand more than the Ancients, Because I kept thy Precepts, ver. 100. He did not grudge his own pains,
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nor envy others ease, so long as he might get more Heavenly Wisdom by it. Secondly, The Christians conscionable labour, interesseth him in the special Providence of God for him:
nor envy Others ease, so long as he might get more Heavenly Wisdom by it. Secondly, The Christians conscionable labour, interesseth him in the special Providence of God for him:
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while he is at work for God, God will take care of him;
while he is At work for God, God will take care of him;
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and what can he want, that hath God for his Provider? what, or whom need he fear, that hath God for his Protector? For though all the Saints have a right in Promises,
and what can he want, that hath God for his Provider? what, or whom need he Fear, that hath God for his Protector? For though all the Saints have a right in Promises,
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yet none have a pleasant aptitude to apply the comfort of any one Promise, while they are idle and negligent;
yet none have a pleasant aptitude to apply the Comfort of any one Promise, while they Are idle and negligent;
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no, this is the portion of the laborious Christian, that walks in the actual exercise of his Grace:
no, this is the portion of the laborious Christian, that walks in the actual exercise of his Grace:
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No good thing shall he want that walks uprightly. No good thing shall he want that walks uprightly.
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When God engageth to Abraham his Almightiness, it is to him, as walking before him, not as sitting in the chair of sloth.
When God engageth to Abraham his Almightiness, it is to him, as walking before him, not as sitting in the chair of sloth.
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Thirdly, The Christians labour is rewarded here with inward peace of Conscience, and serenity of Mind;Thirdly, The Christians labour is rewarded Here with inward peace of Conscience, and serenity of Mind;
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Great peace have they that keep thy Law, and nothing shall offend them, Psalm 119.166.Great peace have they that keep thy Law, and nothing shall offend them, Psalm 119.166.
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Peace be on them that walk by this rule, as on the Israel of God, Gal. 6. These are they, in whose bosoms this Bird of Paradise sings her sweet Notes,Peace be on them that walk by this Rule, as on the Israel of God, Gal. 6. These Are they, in whose bosoms this Bird of Paradise sings her sweet Notes,
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and her sweetest in foulest weather; when sickness comes, and death approacheth.
and her Sweetest in Foulest weather; when sickness comes, and death Approaches.
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Now he that hath the testimony of his Conscience, for having been a faithful Labourer in the Lords work, will be able to make a comfortable reflection upon his past life:
Now he that hath the testimony of his Conscience, for having been a faithful Labourer in the lords work, will be able to make a comfortable reflection upon his past life:
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For mens expectations of what is coming to them at death, depends upon what their past lives have been.
For men's Expectations of what is coming to them At death, depends upon what their past lives have been.
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Life is the time of sowing, and death of reaping; as they have sown, so only can they expect to reap.
Life is the time of sowing, and death of reaping; as they have sown, so only can they expect to reap.
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Life is a time for working, and death for receiving the reward, sutable to the work.
Life is a time for working, and death for receiving the reward, suitable to the work.
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Hence it is, when death is approaching, Conscience (if not seared, and past all feeling) is then carried back to review what the man hath been doing,
Hence it is, when death is approaching, Conscience (if not seared, and passed all feeling) is then carried back to review what the man hath been doing,
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for whom he hath been labouring; and therefore must needs bring in heavy tidings to the sinner of his approaching misery;
for whom he hath been labouring; and Therefore must needs bring in heavy tidings to the sinner of his approaching misery;
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then it rips up all the stitches of that false peace, which the ungodly wretch had been bolstred up with,
then it rips up all the Stitches of that false peace, which the ungodly wretch had been bolstered up with,
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and tells him, that now the Righteous Judge is at hand, to pay him the dismal wages due to him,
and tells him, that now the Righteous Judge is At hand, to pay him the dismal wages due to him,
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for all the wicked works he hath done, which makes the thoughts of death a terror to him.
for all the wicked works he hath done, which makes the thoughts of death a terror to him.
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But the Sincere Christian, who hath laboured faithfully in the Lords work;
But the Sincere Christian, who hath laboured faithfully in the lords work;
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he then hath a pleasant Prospect to behold, when he looks back upon his conscionable walking,
he then hath a pleasant Prospect to behold, when he looks back upon his conscionable walking,
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and can thence make his humble appeal to God, and desire him to remember how he hath walked before him in Truth, and with a Perfect Heart.
and can thence make his humble appeal to God, and desire him to Remember how he hath walked before him in Truth, and with a Perfect Heart.
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Oh what joy is this to his poor heart, that his Conscience bears him witness, he hath endeavoured to walk before God, with godly simplicity,
O what joy is this to his poor heart, that his Conscience bears him witness, he hath endeavoured to walk before God, with godly simplicity,
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and not in guile? and can cast himself upon the Mercy of God in Christ,
and not in guile? and can cast himself upon the Mercy of God in christ,
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and breathe out his Soul with a joyful expectation, of being received into the Kingdom of Glory.
and breathe out his Soul with a joyful expectation, of being received into the Kingdom of Glory.
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This premised, I address my self to speak of the Christians reward in the other world, this being principally (if not solely) in the Text;
This premised, I address my self to speak of the Christians reward in the other world, this being principally (if not solely) in the Text;
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where it is set forth two ways. First, By its certainty, For as much as ye know.
where it is Set forth two ways. First, By its certainty, For as much as you know.
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Secondly, By its transcendency, Your labour is not in vain in the Lord. In which words, you may remember, I told you there is more intended, than exprest.Secondly, By its transcendency, Your labour is not in vain in the Lord. In which words, you may Remember, I told you there is more intended, than expressed.
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First, of the first, The certainty of the Saints reward intimated by this Phrase, ye know :First, of the First, The certainty of the Saints reward intimated by this Phrase, you know:
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that is, ye know it for a certain indubitable truth; ye make no doubt of this:
that is, you know it for a certain indubitable truth; you make no doubt of this:
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thus is the Saints future Happiness spoke of, with the greatest assurance and certainty;
thus is the Saints future Happiness spoke of, with the greatest assurance and certainty;
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We know that if our earthly house of his Tabernacle were dissolved, we have a building of God, We know that if our earthly house of his Tabernacle were dissolved, we have a building of God,
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an house not made with hands, Eternal in the Heavens, 1 Cor. 5.1. We know that when he shall appear, we shall be like him. an house not made with hands, Eternal in the Heavens, 1 Cor. 5.1. We know that when he shall appear, we shall be like him.
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The Saints know this so well, that they dare venture the loss of all they are worth here,
The Saints know this so well, that they Dare venture the loss of all they Are worth Here,
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for the reward they expect there:
for the reward they expect there:
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Ye took joyfully the spoiling of your goods, knowing in your selves, that ye have in Heaven a more enduring substance, Heb. 10.34. yea, they have refused their temporal life, when offered to the prejudice of their eternal, Heb. 11.35. Not accepting Deliverance, that they might obtain a better Resurrection. You took joyfully the spoiling of your goods, knowing in your selves, that you have in Heaven a more enduring substance, Hebrew 10.34. yea, they have refused their temporal life, when offered to the prejudice of their Eternal, Hebrew 11.35. Not accepting Deliverance, that they might obtain a better Resurrection.
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If any should ask, how do they know so assuredly there is this reward? I would ask such,
If any should ask, how do they know so assuredly there is this reward? I would ask such,
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how they know the Sun to be, when they see it shine? if they say, by seeing of it;
how they know the Sun to be, when they see it shine? if they say, by seeing of it;
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they may know, that the Saint sees an Heaven, as certainly, by an eye of Faith,
they may know, that the Saint sees an Heaven, as Certainly, by an eye of Faith,
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as they can do the Sun, by an eye of Sense; Faith is the substance of things hoped for, the evidence of things not seen.
as they can do the Sun, by an eye of Sense; Faith is the substance of things hoped for, the evidence of things not seen.
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The very light of nature, whereby the Heathens knew a God, did let with it into their minds, some knowledge of another world, The very Light of nature, whereby the heathens knew a God, did let with it into their minds, Some knowledge of Another world,
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and of a double state therein; of happiness to the good, and misery to the wicked;
and of a double state therein; of happiness to the good, and misery to the wicked;
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being not able, otherwise, to reconcile the unevenness of Providence in this world, with the righteous nature of God:
being not able, otherwise, to reconcile the unevenness of Providence in this world, with the righteous nature of God:
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but alas, what was this lesser light which God left in man to rule him, in the night of Heathenish darkness, to the certainty of the Saints knowledge, which comes in by the light of Faith? first, the Christians Faith is grounded on the testimony of God himself, in his word.
but alas, what was this lesser Light which God left in man to Rule him, in the night of Heathenish darkness, to the certainty of the Saints knowledge, which comes in by the Light of Faith? First, the Christians Faith is grounded on the testimony of God himself, in his word.
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Humane Faith is, indeed the weakest, and most uncertain kind of knowledge; because mans testimony, on which it relys, is so fallible;
Humane Faith is, indeed the Weakest, and most uncertain kind of knowledge; Because men testimony, on which it relies, is so fallible;
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but Divine Faith the most certain, because the testimony of God, on which its weight bears, is infallible:
but Divine Faith the most certain, Because the testimony of God, on which its weight bears, is infallible:
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One, who cannot deceive, because he is truth it self; nor be deceived, because he is wisdom it self:
One, who cannot deceive, Because he is truth it self; nor be deceived, Because he is Wisdom it self:
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So that, though Faith be not Reason, yet to believe what God saith is true, there is the highest reason. 2 ly, As the testimony on which the Saints Faith relies, is the infallible Word of God;
So that, though Faith be not Reason, yet to believe what God Says is true, there is the highest reason. 2 lie, As the testimony on which the Saints Faith relies, is the infallible Word of God;
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so his very Faith which relies on this Word of God, is no other than the work of God;
so his very Faith which relies on this Word of God, is no other than the work of God;
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the same Spirit, who is the Author of that, is the efficient of this;
the same Spirit, who is the Author of that, is the efficient of this;
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for the Christian believes not from the power of his own will, but the power of God, mightily working his heart up to this supernatural act.
for the Christian believes not from the power of his own will, but the power of God, mightily working his heart up to this supernatural act.
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Hence we are said to be saved through Faith, and that not of our selves, it is the gift of God, Ephes. 2.8.
Hence we Are said to be saved through Faith, and that not of our selves, it is the gift of God, Ephesians 2.8.
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And this Faith is called a Faith of the operation of God, Colos. 2.12. 'tis wrought in us, not by us.
And this Faith is called a Faith of the operation of God, Colos 2.12. it's wrought in us, not by us.
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Not only the light of truth which the Christian sees is Divine, but the eye of Faith by which he sees, this light is Divine also;
Not only the Light of truth which the Christian sees is Divine, but the eye of Faith by which he sees, this Light is Divine also;
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how certain must that knowledge be, which in the light of Gods Spirit, beholds the light of Gods Truth? now from this Word of God, the Christian is assured of this reward many ways.
how certain must that knowledge be, which in the Light of God's Spirit, beholds the Light of God's Truth? now from this Word of God, the Christian is assured of this reward many ways.
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First, He is assured of it, by Jesus Christ, who, himself, came from Heaven, and makes report thereof;First, He is assured of it, by jesus christ, who, himself, Come from Heaven, and makes report thereof;
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In my Fathers house are many Mansions, if it were not so, I would have told you, John 14.2.In my Father's house Are many Mansions, if it were not so, I would have told you, John 14.2.
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As if he had said, you may belief me, for I speak it, that cannot lye;
As if he had said, you may belief me, for I speak it, that cannot lie;
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and who loves you too well to put a cheat upon you.
and who loves you too well to put a cheat upon you.
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That there are such Countries as France and Holland, you do not doubt, though you never saw them,
That there Are such Countries as France and Holland, you do not doubt, though you never saw them,
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because some that have, assure you it is true:
Because Some that have, assure you it is true:
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and shall the Saint be blamed for relying on Christs own faithful Word? who cometh from Heaven, is above all,
and shall the Saint be blamed for relying on Christ own faithful Word? who comes from Heaven, is above all,
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and what he hath seen and heard, that he testifyeth, John 3.32. Secondly, The Christian knows it, by the purchase Christ hath made of Heaven for Believers.and what he hath seen and herd, that he Testifieth, John 3.32. Secondly, The Christian knows it, by the purchase christ hath made of Heaven for Believers.
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Mans sin had shut Heaven door against him, and opened Death and Hells door upon him:
men since had shut Heaven door against him, and opened Death and Hells door upon him:
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now before God would (or indeed could) set open again this door of life to poor sinners, it was necessary that his Glory should first be secured;
now before God would (or indeed could) Set open again this door of life to poor Sinners, it was necessary that his Glory should First be secured;
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which to do, this admirable expedient, the Divine Wisdom contrived, that Christ should dye for sinners, by which, both Death, the punishment of mans sin, might be abolished;
which to do, this admirable expedient, the Divine Wisdom contrived, that christ should die for Sinners, by which, both Death, the punishment of men since, might be abolished;
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and life, and immortality, which man had lost, might be restored, and brought to light again, 2 Tim. 1.10.
and life, and immortality, which man had lost, might be restored, and brought to Light again, 2 Tim. 1.10.
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Hence it is said, It became him, for whom are all things, and by whom are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through sufferings, Heb. 2.10. Mark that, it became him ;
Hence it is said, It became him, for whom Are all things, and by whom Are all things, in bringing many Sons unto Glory, to make the Captain of their Salvation perfect through sufferings, Hebrew 2.10. Mark that, it became him;
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NONLATINALPHABET, there was a condecency for God thus to do. God never doth any thing that doth not become him;
, there was a condecency for God thus to do. God never does any thing that does not become him;
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in all his works he acts like himself; every work declaring his Glory, but not all alike.
in all his works he acts like himself; every work declaring his Glory, but not all alike.
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Now God in the Redemption of the world, intending to make the greatest manifestation of his Glory, that ever he did:
Now God in the Redemption of the world, intending to make the greatest manifestation of his Glory, that ever he did:
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It became him to pitch on such a means, as was sutable to such an end;
It became him to pitch on such a means, as was suitable to such an end;
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and this of bringing his People to Glory, by the abasement of his own Son, to an ignominious and cursed death, was the expedient he resolved upon,
and this of bringing his People to Glory, by the abasement of his own Son, to an ignominious and cursed death, was the expedient he resolved upon,
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as every way condecent to this design;
as every Way condecent to this Design;
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and indeed, never did all the Divine Attributes appear in all their Glory, so as they do here.
and indeed, never did all the Divine Attributes appear in all their Glory, so as they do Here.
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According therefore to this Eternal Council of Gods Will and Love, in the fullness of time, the Son of God was cloathed with our Flesh, laid down his life, took it up again;
According Therefore to this Eternal Council of God's Will and Love, in the fullness of time, the Son of God was clothed with our Flesh, laid down his life, took it up again;
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and further, to shew he had got a full triumph over death, and had opened Heaven gates for Believers.
and further, to show he had god a full triumph over death, and had opened Heaven gates for Believers.
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He opened the Graves of many of the dead Saints, and raised them to life, as a pledge, that he would do the same, in due time, for the rest.
He opened the Graves of many of the dead Saints, and raised them to life, as a pledge, that he would do the same, in due time, for the rest.
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So that now to doubt, whether there be an Eternal life for the Saints after death, is to make the whole Gospel a fiction.
So that now to doubt, whither there be an Eternal life for the Saints After death, is to make the Whole Gospel a fiction.
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Thirdly, They know it by the actual possession which Christ hath already taken of Heaven for them.Thirdly, They know it by the actual possession which christ hath already taken of Heaven for them.
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A Child thinks himself sure of an Estate, when his Father not only purchaseth it, but also taketh it up for him.
A Child thinks himself sure of an Estate, when his Father not only purchases it, but also Takes it up for him.
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Thus did Christ ascend to Heaven, not only to sit down on his own Throne, but to take and keep possession of Heaven, for the behoof and benefit of Believers.
Thus did christ ascend to Heaven, not only to fit down on his own Throne, but to take and keep possession of Heaven, for the behoof and benefit of Believers.
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Hence they are said, to sit together in Heavenly places in Christ Jesus ; that is, in him as their head, which is a certain pledge to them;
Hence they Are said, to fit together in Heavenly places in christ jesus; that is, in him as their head, which is a certain pledge to them;
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they shall one day sit with him there, in their own persons: Because I live (saith Christ) ye shall live also.
they shall one day fit with him there, in their own Persons: Because I live (Says christ) you shall live also.
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Indeed he lives there to make Intercession for them, and will never leave praying, till he hath prayed them up unto himself.
Indeed he lives there to make Intercession for them, and will never leave praying, till he hath prayed them up unto himself.
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I may say to Believers, as once Naomi to Ruth, sit still for the man will not cease, till he hath finished the thing:
I may say to Believers, as once Naomi to Ruth, fit still for the man will not cease, till he hath finished the thing:
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Christ will not cease his Mediatory work, till he hath finished his peoples happiness, and got his betrothed Spouse home to him, in his Fathers house. 4 ly, He knows the certainty of this happy estate, by the many express Promises made to Believers of it.
christ will not cease his Mediatory work, till he hath finished his peoples happiness, and god his betrothed Spouse home to him, in his Father's house. 4 lie, He knows the certainty of this happy estate, by the many express Promises made to Believers of it.
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I cannot number them they are so many, neither need I name them;
I cannot number them they Are so many, neither need I name them;
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there being no Child of God so little (I hope) acquainted, with his Saviours Will and Testament,
there being no Child of God so little (I hope) acquainted, with his Saviors Will and Testament,
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as not to be able to turn on a sudden to many places, where this Inheritance is setled on them.
as not to be able to turn on a sudden to many places, where this Inheritance is settled on them.
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The greatest Heir that lives, is the Saint.
The greatest Heir that lives, is the Saint.
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He is heir to both Worlds, having Promise of the life that now is, and of that which is to come:
He is heir to both World's, having Promise of the life that now is, and of that which is to come:
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But the grand promise of all is, that which gives him title to his Heavenly Inheritance.
But the grand promise of all is, that which gives him title to his Heavenly Inheritance.
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In one place they are called Heirs of Promise, in another, Heirs of Salvation ; because this is the Crowning Promise. In one place they Are called Heirs of Promise, in Another, Heirs of Salvation; Because this is the Crowning Promise.
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Heaven it is called their Hope, till this comes; he hath not his Portion; all he hath here, is the least of what is promised.
Heaven it is called their Hope, till this comes; he hath not his Portion; all he hath Here, is the least of what is promised.
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But when Heaven comes, then all is paid; the Bond then is delivered in, Faith and Hopes work is done.
But when Heaven comes, then all is paid; the Bound then is Delivered in, Faith and Hope's work is done.
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The Christian, who on Earth, believes and expects Promises, shall in Heaven inherit Promises; there Faith shall be turned into Vision, and Hope swallowed up in Fruition.
The Christian, who on Earth, believes and expects Promises, shall in Heaven inherit Promises; there Faith shall be turned into Vision, and Hope swallowed up in Fruition.
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Now though nothing can make Heaven more sure to the Believer, than Gods Promise, no not the Oath of God it self,
Now though nothing can make Heaven more sure to the Believer, than God's Promise, no not the Oath of God it self,
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because it is as impossible for God to lye without an Oath, as with it; for being he can swear by no greater, he sweareth only by himself ;
Because it is as impossible for God to lie without an Oath, as with it; for being he can swear by no greater, he Sweareth only by himself;
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and so the strength even of his Oath, lyeth in his Veracity, which is engaged in his Promise, as well as Oath:
and so the strength even of his Oath, lies in his Veracity, which is engaged in his Promise, as well as Oath:
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yet he is graciously pleased, ex abundanti, consulting therein with our frailty, to superadd all those things to his Promise;
yet he is graciously pleased, ex abundanti, consulting therein with our frailty, to superadd all those things to his Promise;
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by which men in contracts, amongst themselves, do conceive a further confirmation and security to to be given,
by which men in contracts, among themselves, do conceive a further confirmation and security to to be given,
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for performance of their Promises one to another; as witnesses, Seal, Oath, and Earnest;
for performance of their Promises one to Another; as Witnesses, Seal, Oath, and Earnest;
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that having these Securities, which are wont to satisfie us in Humane Promises, the sin of distrusting Gods performance of his, might appear the more unreasonable in us, and injurious to him:
that having these Securities, which Are wont to satisfy us in Humane Promises, the since of distrusting God's performance of his, might appear the more unreasonable in us, and injurious to him:
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as, indeed, it is beyond all expression, when those Securities will not assure our hearts, concerning the performance of Gods Promises,
as, indeed, it is beyond all expression, when those Securities will not assure our hearts, Concerning the performance of God's Promises,
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than which we cannot exact more from those men that are most unresponsable or deceitful. Secondly, The Saints reward is described by its Transcendency;
than which we cannot exact more from those men that Are most unresponsible or deceitful. Secondly, The Saints reward is described by its Transcendency;
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your labour is not in vain in the Lord. your labour is not in vain in the Lord.
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In the explication of which Phrase, I shewed, that there is more implyed, than is exprest.
In the explication of which Phrase, I showed, that there is more employed, than is expressed.
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That the Christians labour shall be highly, unspeakably rewarded, the place where the reward is laid up, proves the transcendency of it,
That the Christians labour shall be highly, unspeakably rewarded, the place where the reward is laid up, Proves the transcendency of it,
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and that is Heaven, Heb. 10.34. Ye have in Heaven a better, and an enduring substance ;
and that is Heaven, Hebrew 10.34. You have in Heaven a better, and an enduring substance;
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and Heaven is a place so excellent, as renders it uncapable of an hyperbole; not so far above our heads, as it is above our thoughts:
and Heaven is a place so excellent, as renders it uncapable of an hyperbole; not so Far above our Heads, as it is above our thoughts:
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It hath not entred into the heart of man, the things which God hath prepared for them that love him. It hath not entered into the heart of man, the things which God hath prepared for them that love him.
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One may as easily draw in all the Air of the world at a breath, as express, or conceive, how great and glorious the Saints reward in Heaven is.
One may as Easily draw in all the Air of the world At a breath, as express, or conceive, how great and glorious the Saints reward in Heaven is.
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As it is, praemium reconditum pro nobis ;
As it is, Premium reconditum Pro nobis;
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so it is, absconditum à nobis, as it is laid up for Believers, so it is hid from them.
so it is, absconditum à nobis, as it is laid up for Believers, so it is hid from them.
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We are now the Sons of God, but we know not what we shall be. We Are now the Sons of God, but we know not what we shall be.
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The Apostle compares our apprehensions of Heaven here, to the low apprehensions, which little children have of mens affairs, 1 Cor. 13.11. which you know is very low.
The Apostle compares our apprehensions of Heaven Here, to the low apprehensions, which little children have of men's affairs, 1 Cor. 13.11. which you know is very low.
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That Saint which knew least of Heaven, while on Earth, did the first moment he entred into that Glorious place, understand more of it,
That Saint which knew least of Heaven, while on Earth, did the First moment he entered into that Glorious place, understand more of it,
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than all the Doctors of the Church ever did, or could, whilst on Earth: The Scripture therefore presents it to us, as an object of our admiration, not comprehension.
than all the Doctors of the Church ever did, or could, while on Earth: The Scripture Therefore presents it to us, as an Object of our admiration, not comprehension.
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O how great things hath God laid up for them that fear him? Psalm 31. When Saint Paul had set forth the Saints Happiness, in that Golden chain of Salvation, whom he predestinated, them he called, whom he called, them he also justified; Oh how great things hath God laid up for them that Fear him? Psalm 31. When Saint Paul had Set forth the Saints Happiness, in that Golden chain of Salvation, whom he predestinated, them he called, whom he called, them he also justified;
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and whom he justified, them he also glorified ;and whom he justified, them he also glorified;
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breaks forth like a man in an Extasie, What shall we say to these things? expressing thereby his inability, to express the greatness and glory of them.
breaks forth like a man in an Ecstasy, What shall we say to these things? expressing thereby his inability, to express the greatness and glory of them.
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Yet so much the Saints know of this blessed state that waits for them, as will not suffer them to admire any thing they see here below, any more,
Yet so much the Saints know of this blessed state that waits for them, as will not suffer them to admire any thing they see Here below, any more,
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than he would the light of a Glowworm, who hath seen the Sun. I shall content my self at this time, in setting forth the Transcendency of that Happiness the Saints shall receive as their reward in Heaven,
than he would the Light of a Glowworm, who hath seen the Sun. I shall content my self At this time, in setting forth the Transcendency of that Happiness the Saints shall receive as their reward in Heaven,
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after their labour is finished on Earth.
After their labour is finished on Earth.
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To consider, First, The Properties of that Blessed state, to which they shall be advanced in Heaven.
To Consider, First, The Properties of that Blessed state, to which they shall be advanced in Heaven.
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Secondly, To compare the Saints work and labour on Earth, with this their reward in Heaven.Secondly, To compare the Saints work and labour on Earth, with this their reward in Heaven.
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First of the first, The Properties of that Blessed state with which their labour shall be rewarded in Heaven.First of the First, The Properties of that Blessed state with which their labour shall be rewarded in Heaven.
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First, It is a state purely Spiritual. The Saints state on earth, is partly Spiritual, and partly Animal.First, It is a state purely Spiritual. The Saints state on earth, is partly Spiritual, and partly Animal.
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He ceaseth not to be a Mortal Creature, when he becomes a new Creature: his life is Spiritual as a Saint, but Animal as a mortal Man:
He ceases not to be a Mortal Creature, when he becomes a new Creature: his life is Spiritual as a Saint, but Animal as a Mortal Man:
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and so his comforts and refreshings, are Animal, as well as Spiritual. He eats, he drinks, he sleeps;
and so his comforts and refreshings, Are Animal, as well as Spiritual. He eats, he drinks, he sleeps;
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and all these acts of Nature have a pleasure, and sweetness proper to their kind, which is too low for that glorifyed state, to which they shall there be exalted;
and all these acts of Nature have a pleasure, and sweetness proper to their kind, which is too low for that glorified state, to which they shall there be exalted;
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they shall need neither meat, nor drink, where there is no hunger, nor thirst; no time there lost in sleep, where the Body shall never be weary, nor drowsie,
they shall need neither meat, nor drink, where there is no hunger, nor thirst; no time there lost in sleep, where the Body shall never be weary, nor drowsy,
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but be as wakeful as the Soul:
but be as wakeful as the Soul:
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no need of cloaths, where there shall be no shame, where the body it self, shall out-shine the Sun in its noonday glory.
no need of clothes, where there shall be no shame, where the body it self, shall outshine the Sun in its noonday glory.
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And is it not more desireable to be without these, than to need them and have them? to have sound legs,
And is it not more desirable to be without these, than to need them and have them? to have found legs,
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then to be lame, and have crutches? who had not rather have been with Moses, beholding the face of God in the Mount (though all that time without food) than Feasting with the Israelites at the bottom of the Hill? surely Spiritual Pleasures are more noble and sweet, than bodily;
then to be lame, and have crutches? who had not rather have been with Moses, beholding the face of God in the Mount (though all that time without food) than Feasting with the Israelites At the bottom of the Hill? surely Spiritual Pleasures Are more noble and sweet, than bodily;
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or else we might say, that Sensual men have more joy and pleasure in their life, than God hath in his.
or Else we might say, that Sensual men have more joy and pleasure in their life, than God hath in his.
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Secondly, It is an accumulative state, wherein there is an aggregation, and concentration, of all those things, which are requisite to make their happiness compleat;Secondly, It is an accumulative state, wherein there is an aggregation, and concentration, of all those things, which Are requisite to make their happiness complete;
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it is not Esaus NONLATINALPHABET but Jacobs NONLATINALPHABET not having much, but having all will make man happy.
it is not Esaus but Jacobs not having much, but having all will make man happy.
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Are here all thy Children? said Samuel unto Jesse, and would not sit down to the Feast, till David, the only one wanting was come. are Here all thy Children? said Samuel unto Jesse, and would not fit down to the Feast, till David, the only one wanting was come.
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Thus mans Soul cannot sit down to its Feast, and be satisfyed, till it hath all that goeth to its Perfection;
Thus men Soul cannot fit down to its Feast, and be satisfied, till it hath all that Goes to its Perfection;
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the absence of any one Ingredient, keeps it in motion, looking and longing for it; and that is inconsistent with compleat happiness, which consists in rest arising from satisfaction.
the absence of any one Ingredient, keeps it in motion, looking and longing for it; and that is inconsistent with complete happiness, which consists in rest arising from satisfaction.
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Now in Heaven, there is a confluence of all, that the Saint, even then, when his faculties will be stretched out and enlarged to their utmost capacity, can possibly desire;
Now in Heaven, there is a confluence of all, that the Saint, even then, when his faculties will be stretched out and enlarged to their utmost capacity, can possibly desire;
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He that overcometh shall inherit all things, and I will be his God. He that Overcometh shall inherit all things, and I will be his God.
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The glorifyed Saint hath above him, the beatifying Vision of God himself, and Jesus Christ, the purchaser of all his Felicity, whom he so loved on Earth, and longed to see.
The glorified Saint hath above him, the beatifying Vision of God himself, and jesus christ, the purchaser of all his Felicity, whom he so loved on Earth, and longed to see.
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Within him he shall behold his own Soul, made perfect in all its noble Powers, satisfyed with the Image of God, as full of Holiness as it can hold.
Within him he shall behold his own Soul, made perfect in all its noble Powers, satisfied with the Image of God, as full of Holiness as it can hold.
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Upon him he shall see that body, which was once so vile and corruptible, made Immortal, Spiritual,
Upon him he shall see that body, which was once so vile and corruptible, made Immortal, Spiritual,
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and Glorious, even like the Glorious body of Christ, the exemplar cause, after which it is fashioned:
and Glorious, even like the Glorious body of christ, the exemplar cause, After which it is fashioned:
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about him he shall see an innumerable company of Holy Angels, and glorifyed Saints, his Brethren;
about him he shall see an innumerable company of Holy Angels, and glorified Saints, his Brothers;
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not one of them envying his happiness, but all congratulating him for it, and rejoycing in it.
not one of them envying his happiness, but all congratulating him for it, and rejoicing in it.
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Beneath him, he shall see the Infernal Pit of Hell;
Beneath him, he shall see the Infernal Pit of Hell;
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wherein so many millions of lost souls are to spend a miserable Eternity in unspeakable torment;
wherein so many millions of lost Souls Are to spend a miserable Eternity in unspeakable torment;
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which must needs fill him with ineffable joy to think, how near once, he himself was falling into it;
which must needs fill him with ineffable joy to think, how near once, he himself was falling into it;
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but was happily prevented by the arms of free Grace, seasonably interposing and •atching him. In a word, he shall have joy without sorrow, health without languour, rest without labour, and life without end.
but was happily prevented by the arms of free Grace, seasonably interposing and •atching him. In a word, he shall have joy without sorrow, health without languour, rest without labour, and life without end.
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Thirdly, It is an entire state.Thirdly, It is an entire state.
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There is not only all Ingredients of Happiness in Heaven, but the Saint enjoyeth all together:
There is not only all Ingredients of Happiness in Heaven, but the Saint Enjoyeth all together:
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here on Earth, the Christian hath many pretious Promises, sweet Refreshings and Comforts; but he takes in the sweetness of them successively, not all in one draught.
Here on Earth, the Christian hath many precious Promises, sweet Refreshings and Comforts; but he Takes in the sweetness of them successively, not all in one draught.
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Indeed, the largest Heart, of the Holyest Saint on Earth, is an house of too little receipt and roomth, to entertain so many Guests together.
Indeed, the Largest Heart, of the Holiest Saint on Earth, is an house of too little receipt and roomth, to entertain so many Guests together.
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No, now the Christian entertains himself, first in the company of one, then of another Promise.
No, now the Christian entertains himself, First in the company of one, then of Another Promise.
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God comes in a little at this, and more at the next Sermon he hears. He is as a leaky vessel under a runing cock, filling, but never full:
God comes in a little At this, and more At the next Sermon he hears. He is as a leaky vessel under a runing cock, filling, but never full:
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But in Heaven, the Saint is filled, and that all at once; as a vessel thrown into the Sea, full as soon as it is in.
But in Heaven, the Saint is filled, and that all At once; as a vessel thrown into the Sea, full as soon as it is in.
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This the Apostles expression seems to import, that mortality might be swallowed up of life, 2 Cor. 5.4.
This the Apostles expression seems to import, that mortality might be swallowed up of life, 2 Cor. 5.4.
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in a word, the Christian here is like some great man, that hath a vast estate,
in a word, the Christian Here is like Some great man, that hath a vast estate,
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but he neither seeth all his Land, nor receives all his Rents together; but in Heaven, his whole felicity is present;
but he neither sees all his Land, nor receives all his Rends together; but in Heaven, his Whole felicity is present;
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not one imaginary point of time, wherein he can be more, or shall be less happy to all Eternity.
not one imaginary point of time, wherein he can be more, or shall be less happy to all Eternity.
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Fourthly, It is a consistent and fixed state, free from all changes and vicissitudes, which in this life he is subject to:Fourthly, It is a consistent and fixed state, free from all changes and vicissitudes, which in this life he is Subject to:
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here, alas, the Christian is sometimes well, and sometimes sick; now in Prosperity, then in Adversity;
Here, alas, the Christian is sometime well, and sometime sick; now in Prosperity, then in Adversity;
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Rich and Poor in the same day: In momento vertitur mare & ubi luserunt navigia sorbentur.
Rich and Poor in the same day: In momento vertitur mare & ubi luserunt navigia sorbentur.
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In a moment, a storm arising, where the Ship even now danced, it is wrackt.
In a moment, a storm arising, where the Ship even now danced, it is wracked.
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He is like one that Travels in an April day, whose Cloak is wet with the Rain,
He is like one that Travels in an April day, whose Cloak is wet with the Rain,
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and dryed again by the Sun, and then wet again:
and dried again by the Sun, and then wet again:
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neither do these changes only befal the Saints outward state, but his inward also, both in point of Grace and Comfort.
neither do these changes only befall the Saints outward state, but his inward also, both in point of Grace and Comfort.
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Now his Heart is up and lively in the performance of a duty; anon so dead and down, as if he were not the same man.
Now his Heart is up and lively in the performance of a duty; anon so dead and down, as if he were not the same man.
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Now the Christians Coat is on, ready to attend and follow his Master; anon it is off, and he on his bed of sloth. So in point of Comfort;
Now the Christians Coat is on, ready to attend and follow his Master; anon it is off, and he on his Bed of sloth. So in point of Comfort;
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one while the Spouse hath her Beloved in her arms, and is ravished with his company;
one while the Spouse hath her beloved in her arms, and is ravished with his company;
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another while, she is setting up her, Si quis, and enquiring if any can tell her tydings of him; hora longa, brevis mora:
Another while, she is setting up her, Si quis, and inquiring if any can tell her tidings of him; hora Longam, brevis mora:
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The Christian waits long for the Comforter, and when he comes, he doth but look in, and then withdraws again:
The Christian waits long for the Comforter, and when he comes, he does but look in, and then withdraws again:
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so that the joy which he hath at present, is much interrupted from the fear of losing it; for, nemo fruitur solicito bono ;
so that the joy which he hath At present, is much interrupted from the Fear of losing it; for, nemo fruitur solicito Bono;
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how much there is of fear, so little is then of enjoyment in what we have.
how much there is of Fear, so little is then of enjoyment in what we have.
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Indeed, what ever the Saints refreshings are here, 'tis but like a Travellers entertainment in an Inn;
Indeed, what ever the Saints refreshings Are Here, it's but like a Travellers entertainment in an Inn;
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the thoughts that he must to Horse again in the morning, doth lessen the pleasure he takes in it.
the thoughts that he must to Horse again in the morning, does lessen the pleasure he Takes in it.
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But in Heaven, the journey is at an end, the Saint is at home; his labour is gone, and his rest is come;
But in Heaven, the journey is At an end, the Saint is At home; his labour is gone, and his rest is come;
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he is in a Kingdom that cannot be moved. Fifthly, It is an Eternal state, this is more than the former;
he is in a Kingdom that cannot be moved. Fifthly, It is an Eternal state, this is more than the former;
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the property that crowns all the rest.
the property that crowns all the rest.
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There are some in this life (and those none of the best) who meet with no changes,
There Are Some in this life (and those none of the best) who meet with no changes,
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and that for a long time; who enjoy a continued Summers day; their Sun of Prosperity goes not in and out, but shines with a constant beam;
and that for a long time; who enjoy a continued Summer's day; their Sun of Prosperity Goes not in and out, but shines with a constant beam;
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no black cloud of any great Affliction, interposing, to hide their joy from them: but at last, death chops in upon them, and spoils all their mirth;
no black cloud of any great Affliction, interposing, to hide their joy from them: but At last, death chops in upon them, and spoils all their mirth;
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in a moment they go down to the pit, and with them all their thoughts perish.
in a moment they go down to the pit, and with them all their thoughts perish.
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What joy remains to him that is in misery, to remember the years of pleasure he hath had? A past felicity, is a present misery;
What joy remains to him that is in misery, to Remember the Years of pleasure he hath had? A past felicity, is a present misery;
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and to remember the pleasure we had, doubles the sorrow we have.
and to Remember the pleasure we had, doubles the sorrow we have.
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This made Saint Bernard interpret that place of the Psalmist, with long life will I satisfie him of Heaven ;
This made Saint Bernard interpret that place of the Psalmist, with long life will I satisfy him of Heaven;
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because he thought nothing was long that had an end. This, indeed, is the Emphasis of Heavens joy;
Because he Thought nothing was long that had an end. This, indeed, is the Emphasis of Heavens joy;
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those Blessed Souls shall never sin, never weep more; they shall not only be with the Lord, but ever with the Lord.
those Blessed Souls shall never sin, never weep more; they shall not only be with the Lord, but ever with the Lord.
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This is the accent which is set on the Elogies, given to Heaven, in Scripture. 'Tis an Inheritance, and that an incorruptible one, that fadeth not away:
This is the accent which is Set on the Eulogies, given to Heaven, in Scripture. It's an Inheritance, and that an incorruptible one, that fades not away:
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It is a Crown of Glory, and that a weighty one; yea, an exceeding great and eternal weight of Glory.
It is a Crown of Glory, and that a weighty one; yea, an exceeding great and Eternal weight of Glory.
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When once it is on the Saints head, it can never fall, or be snatched off;
When once it is on the Saints head, it can never fallen, or be snatched off;
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it is a Feast, but such an one, that hath a sitting down to it, but no rising up from it.
it is a Feast, but such an one, that hath a sitting down to it, but no rising up from it.
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The second way I propounded for seting forth the Saints reward, was, to compare the Saints work and labour with the reward.The second Way I propounded for setting forth the Saints reward, was, to compare the Saints work and labour with the reward.
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For though the reward be great, yet if the labour bear any considerable proportion to it,
For though the reward be great, yet if the labour bear any considerable proportion to it,
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so much of its greatness is taken away. But the Christians labour here bears no proportion at all, with his reward hereafter;
so much of its greatness is taken away. But the Christians labour Here bears no proportion At all, with his reward hereafter;
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and therefore the Apostle saith, It is not worthy to be compared with the Glory that shall be revealed.
and Therefore the Apostle Says, It is not worthy to be compared with the Glory that shall be revealed.
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His labour is finite, but his reward infinite; and there is no proportion between finite, and infinite.
His labour is finite, but his reward infinite; and there is no proportion between finite, and infinite.
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There is but little proportion, you will say, betwixt a drop of water, and the Sea;
There is but little proportion, you will say, betwixt a drop of water, and the Sea;
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yet there is some, because though vastly greater, yet not infinitely greater: but betwixt these finite, and infinite, there is none at all. The Christians reward is infinite;
yet there is Some, Because though vastly greater, yet not infinitely greater: but betwixt these finite, and infinite, there is none At all. The Christians reward is infinite;
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First, Intensive, God himself is his reward, as well as his rewarder, who is infinite in all his Divine Perfections.First, Intensive, God himself is his reward, as well as his rewarder, who is infinite in all his Divine Perfections.
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And what proportion between a poor nothing Creature, and his nothing Service, to the having this infinitely Glorious God his portion? So far are these from bearing any proportion to God, that compared with him, they are denyed to be, I am, and there is none besides me, saith God, or to have any excellency;
And what proportion between a poor nothing Creature, and his nothing Service, to the having this infinitely Glorious God his portion? So Far Are these from bearing any proportion to God, that compared with him, they Are denied to be, I am, and there is none beside me, Says God, or to have any excellency;
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he is the Holy one, the only wise God. Mans wisdom, is no wisdom; his holiness, no holiness compared to God.
he is the Holy one, the only wise God. men Wisdom, is no Wisdom; his holiness, no holiness compared to God.
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Secondly, It is infinite extensivè, or in duration. Their reward is an everlasting life;Secondly, It is infinite extensivè, or in duration. Their reward is an everlasting life;
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but their work and labour for the Lord, how short? how soon is it dispatched? If there be no proportion between Time, and Eternity;
but their work and labour for the Lord, how short? how soon is it dispatched? If there be no proportion between Time, and Eternity;
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then none between the Christians labour, which is performed in so little a point of time,
then none between the Christians labour, which is performed in so little a point of time,
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and the reward which endures for ever and ever.
and the reward which endures for ever and ever.
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The Christian is a few hours in the Field at his work, and then called into an everlasting rest in his Fathers house.
The Christian is a few hours in the Field At his work, and then called into an everlasting rest in his Father's house.
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He carries a light cross, a little way on his back, which death at the furthest takes off;
He carries a Light cross, a little Way on his back, which death At the furthest Takes off;
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and then an Eternal Crown of Glory is set on his Head. It aggravated King Lysimachus his sorrow, that he had lost so great a Kingdom,
and then an Eternal Crown of Glory is Set on his Head. It aggravated King Lysimachus his sorrow, that he had lost so great a Kingdom,
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for so little a matter as a draught of water.
for so little a matter as a draught of water.
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How will it ravish the Saints Heart, to receive so great a reward, at the end of so short a labour? Jonathan wondered that a little Honey, should cost him so dear as death.
How will it ravish the Saints Heart, to receive so great a reward, At the end of so short a labour? Johnathan wondered that a little Honey, should cost him so dear as death.
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I did (saith he) but taste a little Honey, with the end of the Rod, that was in mine hand, and lo I must dye. I did (Says he) but taste a little Honey, with the end of the Rod, that was in mine hand, and lo I must die.
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How much more admiringly may the Saint say;
How much more admiringly may the Saint say;
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'tis but a little, and that sorry service that I have done for my God on Earth;
it's but a little, and that sorry service that I have done for my God on Earth;
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and lo I must live, yea, live with God; yea, with God everlastingly in Glory.
and lo I must live, yea, live with God; yea, with God everlastingly in Glory.
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Well may the Apostle say, That Christ shall come to be admired in all them that believe, 2 Thes. 2.10.
Well may the Apostle say, That christ shall come to be admired in all them that believe, 2 Thebes 2.10.
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How can it but make them admire, to see so infinite a Glory the reward of so poor a labour? Object.
How can it but make them admire, to see so infinite a Glory the reward of so poor a labour? Object.
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But why should not the Christians Holy labour and Faithful service, bear the same proportion to his reward in Heaven, But why should not the Christians Holy labour and Faithful service, bear the same proportion to his reward in Heaven,
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as the wicked mans sin doth to his punishment in Hell? this deserves that,
as the wicked men since does to his punishment in Hell? this deserves that,
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why not that this? though the wicked mans sin be as little a time in committing,
why not that this? though the wicked men since be as little a time in committing,
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as the Saints Holy service is in performing;
as the Saints Holy service is in performing;
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yet there is an infinite evil in his sin (that is, objective) because committed against an infinite God.
yet there is an infinite evil in his since (that is, objective) Because committed against an infinite God.
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And why should there not be the same reason for the Christians labour. And why should there not be the same reason for the Christians labour.
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Answ. There is a vast difference betwixt these, the nature of Sin, and the nature of Good and Holy Actions.Answer There is a vast difference betwixt these, the nature of since, and the nature of Good and Holy Actions.
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The evil of sin, bears proportion to the object, or person offended by it; as the object is higher, and more excellent, so the offence is greater.
The evil of since, bears proportion to the Object, or person offended by it; as the Object is higher, and more excellent, so the offence is greater.
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The same offence done to a King, is far greater, than that which is done to a mean Subject.
The same offence done to a King, is Far greater, than that which is done to a mean Subject.
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Every sin therefore being committed against an infinite God, comes to be an infinite evil; and so deserves an infinite punishment.
Every since Therefore being committed against an infinite God, comes to be an infinite evil; and so deserves an infinite punishment.
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But the valour and worth of a good and holy action, ariseth not from the excellency of the object,
But the valour and worth of a good and holy actium, arises not from the excellency of the Object,
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but of the subject, whose act it is. This made Christ his obedience meritorious, and satisfactory with God for us;
but of the Subject, whose act it is. This made christ his Obedience meritorious, and satisfactory with God for us;
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because his person, who performed it, was so excellent, of infinite worth and dignity.
Because his person, who performed it, was so excellent, of infinite worth and dignity.
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And for the same reason, the Christians obedience can deserve nothing, his person being so mean and low,
And for the same reason, the Christians Obedience can deserve nothing, his person being so mean and low,
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and performed to God, who is so infinitely great and glorious. Secondly, The Christians labour can deserve no reward at Gods hands, as sin doth punishment;
and performed to God, who is so infinitely great and glorious. Secondly, The Christians labour can deserve no reward At God's hands, as since does punishment;
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because the service he doth is due debt;
Because the service he does is due debt;
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he owes it to his God, and even men do not use to reward those who pay them a debt; nay, not thank them:
he owes it to his God, and even men do not use to reward those who pay them a debt; nay, not thank them:
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So saith our Saviour, Doth the Master thank his Servant, because he did that he commanded him? I trow not, Luke 17.9. Thirdly, The Christians work and labour falls short of what is due; it is blended with sin;
So Says our Saviour, Does the Master thank his Servant, Because he did that he commanded him? I trow not, Lycia 17.9. Thirdly, The Christians work and labour falls short of what is due; it is blended with since;
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his Silver is mixed with dross, and his Wine with water; yea, there is but parvum in magno, a little silver with an abundance of dross.
his Silver is mixed with dross, and his Wine with water; yea, there is but parvum in magno, a little silver with an abundance of dross.
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Our righteousnesses are as filthy rags, Psal. 64.6. Surely that work deserves not a good reward, which deserves a punishment.Our Righteousness Are as filthy rags, Psalm 64.6. Surely that work deserves not a good reward, which deserves a punishment.
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Lastly, That little which is found truly and spiritually good, is not the Christians own; but his, by whose power it was done.Lastly, That little which is found truly and spiritually good, is not the Christians own; but his, by whose power it was done.
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The Christian may say of his best performed duty, what he of his axe, Oh master it is borrowed:
The Christian may say of his best performed duty, what he of his axe, O master it is borrowed:
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The act, indeed, is the Christians own, in Believing, Repenting, and the rest;
The act, indeed, is the Christians own, in Believing, Repenting, and the rest;
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he useth his own faculties, but the power by which he is enabled to do so, is Christs.
he uses his own faculties, but the power by which he is enabled to do so, is Christ.
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And therefore he is so far from deserving a reward, that he is indebted to God for his assistance;
And Therefore he is so Far from deserving a reward, that he is indebted to God for his assistance;
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and the greater the assistance is, the greater is the debt he contracts. Instead therefore of expecting thanks from God, for what he hath done, he owes thanks,
and the greater the assistance is, the greater is the debt he contracts. Instead Therefore of expecting thanks from God, for what he hath done, he owes thanks,
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and praise to God, who helped him to do it. Thus David, 1 Chron. 29.13. Now therefore, our God, we thank thee, and praise thy glorious name;
and praise to God, who helped him to do it. Thus David, 1 Chronicles 29.13. Now Therefore, our God, we thank thee, and praise thy glorious name;
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but who am I? and what is my people, that we should be able to offer so willingly after this sort? for all things come of thee,
but who am I? and what is my people, that we should be able to offer so willingly After this sort? for all things come of thee,
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and of thine own me have given thee: Yet this is the work which God so wonderfully rewards of his Free Grace;and of thine own me have given thee: Yet this is the work which God so wonderfully rewards of his Free Grace;
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pugna & ego adjuvabo, vince & ego coronabo. Fight and I will help, overcome and I will Crown thee.pugna & ego adjuvabo, vince & ego coronabo. Fight and I will help, overcome and I will Crown thee.
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God works all in us, and then rewards the work, as if all had been done by our selves;
God works all in us, and then rewards the work, as if all had been done by our selves;
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Oh Free Grace, never enough admired Mercy! Quest.
O Free Grace, never enough admired Mercy! Quest.
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But if the reward be so glorious, what reason can then be given, why so few are found that will labour for it. But if the reward be so glorious, what reason can then be given, why so few Are found that will labour for it.
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Answ. If you expect a good reason, there is none can be given: but if a true reason will serve, it is soon at hand.Answer If you expect a good reason, there is none can be given: but if a true reason will serve, it is soon At hand.
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First, Because Heaven is a reward that is unseen to the Eye of Sense, and Carnal men (who make the most in the world) have not such an eye,First, Because Heaven is a reward that is unseen to the Eye of Sense, and Carnal men (who make the most in the world) have not such an eye,
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as the eye of Faith, to make it evident to them:
as the eye of Faith, to make it evident to them:
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they have, indeed, an eye of Sense in their Head, but that like the Sun, doth revelare inferiora, sed obsignare superiora.
they have, indeed, an eye of Sense in their Head, but that like the Sun, does revelare Inferiora, sed obsignare superiora.
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It shews the good of sensual objects here below, but leaves the Glory of Heaven unseen.
It shows the good of sensual objects Here below, but leaves the Glory of Heaven unseen.
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Secondly, Heaven is a glorious reward, but 'tis to come, we must wait for it;Secondly, Heaven is a glorious reward, but it's to come, we must wait for it;
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and carnal mens desires are impetuous, that will not let them stay so long for their consolation.
and carnal men's Desires Are impetuous, that will not let them stay so long for their consolation.
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Now the world that offers present pleasure, present profit, present ease;
Now the world that offers present pleasure, present profit, present ease;
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and most men are like beggarly traders, who cannot sell for time, but must have ready money,
and most men Are like beggarly traders, who cannot fell for time, but must have ready money,
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though they put off their Goods with loss; thus do carnal men. Give me my Portion (said the Prodigal) Never thinks what he shall do, when that is spent.
though they put off their Goods with loss; thus do carnal men. Give me my Portion (said the Prodigal) Never thinks what he shall do, when that is spent.
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Demas loved this present World, 2 Tim. 14.10. Heaven is a great way off, they will put that to the adventure;Demas loved this present World, 2 Tim. 14.10. Heaven is a great Way off, they will put that to the adventure;
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occidit modo imperat. Let him kill me, (said Agrippina of her Son) only let him reign. This is the language of many mens hearts, fall back, fall edge, damned,occidit modo Implead. Let him kill me, (said Agrippina of her Son) only let him Reign. This is the language of many men's hearts, fallen back, fallen edge, damned,
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or not damned hereafter, so I may have my present lust satisfyed Thirdly, Sinners do not like the nature and quality of Heaven.
or not damned hereafter, so I may have my present lust satisfied Thirdly, Sinners do not like the nature and quality of Heaven.
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Some expressions, indeed, there are, with which it is set forth in Scripture, that please them very well, were they true in the Letter;
some expressions, indeed, there Are, with which it is Set forth in Scripture, that please them very well, were they true in the letter;
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as when it is set out by a Marriage Feast, by Rivers of Pleasures, by a Crown and Kingdom.
as when it is Set out by a Marriage Feast, by rivers of Pleasures, by a Crown and Kingdom.
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A Feast the Glutton likes, were the chear such in Heaven, as is on his own Table here on Earth;
A Feast the Glutton likes, were the cheer such in Heaven, as is on his own Table Here on Earth;
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if the Wine of that Kingdom were such as is drawn at the Tavern, the Drunkard would be for it.
if the Wine of that Kingdom were such as is drawn At the Tavern, the Drunkard would be for it.
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But a Feast without Sensual fare, joy without jollity, Musick without Fidling, a Crown and Kingdom without worldly Splendour or Pomp, are such things as put them quite out of liking with it.
But a Feast without Sensual fare, joy without jollity, Music without Fiddling, a Crown and Kingdom without worldly Splendour or Pomp, Are such things as put them quite out of liking with it.
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So that they care for Heaven only, when they can have Earth no longer, and chuse it as a place only more desirable than Hell.
So that they care for Heaven only, when they can have Earth no longer, and choose it as a place only more desirable than Hell.
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The Application of this Point followeth. First, To the Carnal world. Two Ways. First, Of Conviction. Secondly, Of Exhortation. First, Of Conviction.
The Application of this Point follows. First, To the Carnal world. Two Ways. First, Of Conviction. Secondly, Of Exhortation. First, Of Conviction.
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This convicteth some wicked men of a false slander. And, Secondly, All of them of gross folly.
This convicteth Some wicked men of a false slander. And, Secondly, All of them of gross folly.
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First, Some among them, of a slander and false report, they bring upon the holy ways of God;First, some among them, of a slander and false report, they bring upon the holy ways of God;
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as if it would not quit cost to be Religious; and to take pains in its work, were labour lost.
as if it would not quit cost to be Religious; and to take pains in its work, were labour lost.
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This, I confess, is an high charge, and there is reason I should make it good,
This, I confess, is an high charge, and there is reason I should make it good,
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before I proceed to the refuting of it; lest while I accuse others of slandering, my self be thought the Slanderer;
before I proceed to the refuting of it; lest while I accuse Others of slandering, my self be Thought the Slanderer;
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and to set up an enemy to shoot at, when there is none, except in mine own imagination. But the proof is easie.
and to Set up an enemy to shoot At, when there is none, except in mine own imagination. But the proof is easy.
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The Devils Empire in the world, was founded first of a lye; and as he got it, so he labours to keep it;
The Devils Empire in the world, was founded First of a lie; and as he god it, so he labours to keep it;
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he found man at the first, happy in his willing subjection, and obedience to his God;
he found man At the First, happy in his willing subjection, and Obedience to his God;
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his only way therefore to undo him, was to inveigle him out of Gods service into his own;
his only Way Therefore to undo him, was to inveigle him out of God's service into his own;
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to effect this his Policy, was to bring him into a dislike of his present state;
to Effect this his Policy, was to bring him into a dislike of his present state;
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and to promise him, not only impunity, but strange advantages, accruing upon the change of his Master.
and to promise him, not only impunity, but strange advantages, accrueing upon the change of his Master.
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Thus as Enemies throw down Castles, by blowing them up;
Thus as Enemies throw down Castles, by blowing them up;
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so he by puffing man up with a conceit of being like God, brought him down from the height of his Felicity;
so he by puffing man up with a conceit of being like God, brought him down from the height of his Felicity;
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and instead of making him like a God, made him like himself, who is an accursed Devil.
and instead of making him like a God, made him like himself, who is an accursed devil.
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Speeding so well by this stratagem, he hath used it ever since, to keep sinners from returning to their first rightful Lord and Master,
Speeding so well by this stratagem, he hath used it ever since, to keep Sinners from returning to their First rightful Lord and Master,
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as he had done, to entice man, at first from his service; that is, by slandering God and Religion.
as he had done, to entice man, At First from his service; that is, by slandering God and Religion.
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He must be a hard Master, that reaps where he doth not sow, or suffers not his Servants to reap what they do sow.
He must be a hard Master, that reaps where he does not sow, or suffers not his Servants to reap what they do sow.
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Either he exacts more than he gives ability to do, or he doth not reward the work they have done,
Either he exacts more than he gives ability to do, or he does not reward the work they have done,
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and so makes them labour in vain. Both false slanders. The first I must pass over as foreign to my subject.
and so makes them labour in vain. Both false slanders. The First I must pass over as foreign to my Subject.
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But the second lies in my way;
But the second lies in my Way;
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and God knows, though it be as untrue, as he is true, yet it finds too easie credence among Sinners, who are glad to have any pretence to excuse them from ▪ the service of God, which their own corrupt hearts do so much dislike.
and God knows, though it be as untrue, as he is true, yet it finds too easy credence among Sinners, who Are glad to have any pretence to excuse them from ▪ the service of God, which their own corrupt hearts do so much dislike.
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This, therefore, hath been the old Plea, which wicked men have made for their aversation to Religion, Job 22.17.
This, Therefore, hath been the old Plea, which wicked men have made for their aversation to Religion, Job 22.17.
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Which said unto God, depart from us, and what can the Almighty do for them? Oh what Sots doth sin make men? their Plea had been more plausible,Which said unto God, depart from us, and what can the Almighty do for them? O what Sots does since make men? their Plea had been more plausible,
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if they had said, what can the Unmighty do for them? but to call him Almighty,
if they had said, what can the Unmighty doe for them? but to call him Almighty,
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and then ask what he can do, shews they were sunk beneath reason.
and then ask what he can do, shows they were sunk beneath reason.
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Who, indeed, can exercise reason against God? you see here this prejudice against Piety, is as Antient,
Who, indeed, can exercise reason against God? you see Here this prejudice against Piety, is as Ancient,
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as Jobs time, who is judged to have lived about, if not before Moses his Age.
as Jobs time, who is judged to have lived about, if not before Moses his Age.
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Yet was it not then Novel, for Eliphas speaks, ver. 15. Hast thou marked the old way which wicked men have trodden? indeed, Luther said right.
Yet was it not then Novel, for Eliphaz speaks, ver. 15. Hast thou marked the old Way which wicked men have trodden? indeed, Luther said right.
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Cain would kill Abel to the end of the world; and so had they, and will have vile and cheap thoughts of Religion.Cain would kill Abel to the end of the world; and so had they, and will have vile and cheap thoughts of Religion.
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It held, I am sure, in Malachi his time;
It held, I am sure, in Malachi his time;
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Ye have said it is vain to serve God, Chap. 3. ver. 14. And have we any reason to think, that the same prejudice against Religion, continues not amongst many ungodly ones, in these last times? wherein the world is grown as older, so colder to Religion.You have said it is vain to serve God, Chap. 3. ver. 14. And have we any reason to think, that the same prejudice against Religion, continues not among many ungodly ones, in these last times? wherein the world is grown as older, so colder to Religion.
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Old Age, indeed, is not wont to cure, but rather increase diseases that are hereditary:
Old Age, indeed, is not wont to cure, but rather increase diseases that Are hereditary:
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the prodigious prophaneness, and filthiness, of our present Age, with the scorn that is cast upon all serious endeavours,
the prodigious profaneness, and filthiness, of our present Age, with the scorn that is cast upon all serious endeavours,
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after Holiness, is no good indication that it is ceased, but the contrary; that such as these have a most vile and base opinion of Religion;
After Holiness, is no good indication that it is ceased, but the contrary; that such as these have a most vile and base opinion of Religion;
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how else were it possible they would dub themselves, while wallowing in their brutish lusts, for the wise and happy men;
how Else were it possible they would dub themselves, while wallowing in their brutish Lustiest, for the wise and happy men;
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and despise others, as doting Fools, that dare not venture their Souls in their company, by running with them into the same excess and riot? If they did not first think Religion an insignificant thing, Piety a needless scrupulosity,
and despise Others, as doting Fools, that Dare not venture their Souls in their company, by running with them into the same excess and riot? If they did not First think Religion an insignificant thing, Piety a needless scrupulosity,
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and all the Christians pains therein, in vain;
and all the Christians pains therein, in vain;
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and those to be in the right, and go away with all the gains, who will have nothing to do with Religion,
and those to be in the right, and go away with all the gains, who will have nothing to do with Religion,
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but live in an open defiance of it.
but live in an open defiance of it.
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Now, though what hath been said already of the glorious reward, which will certainly crown the Christians labour, be enough to wipe of this dirt from the face of Religion,
Now, though what hath been said already of the glorious reward, which will Certainly crown the Christians labour, be enough to wipe of this dirt from the face of Religion,
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and leave it on their own that throw it;
and leave it on their own that throw it;
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yet I shall a little, and ex abundanti, speak to the vindication of it in this point.
yet I shall a little, and ex abundanti, speak to the vindication of it in this point.
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And who, though but a stripling, would not venture to cope with such Goliahs, or Gyants of the Earth;
And who, though but a stripling, would not venture to cope with such Goliath's, or Giants of the Earth;
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that defie the Living God, and his Hosts of Saints? Is it not strange that those poor wretches should not take notice in whose hand the Pencil is, by the illfavouredness of the Portraicture that here is drawn of God and Religion? Who but the Devil himself, would present him,
that defy the Living God, and his Hosts of Saints? Is it not strange that those poor wretches should not take notice in whose hand the Pencil is, by the illfavouredness of the Portraiture that Here is drawn of God and Religion? Who but the devil himself, would present him,
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and his holy ways, in such black lines and lineaments to their thoughts? and is it not more strange, that any of mankind should so far forget,
and his holy ways, in such black lines and lineaments to their thoughts? and is it not more strange, that any of mankind should so Far forget,
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or go against those common notions of the Divine goodness, which naturally are impressed upon their minds,
or go against those Common notions of the Divine Goodness, which naturally Are impressed upon their minds,
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as to believe God to be such an one, as the Devil, his sworn Enemy, tells them he is? But most of all strange it is, that those who have read,
as to believe God to be such an one, as the devil, his sworn Enemy, tells them he is? But most of all strange it is, that those who have read,
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or heard the Gospel, where God, not only, more fully makes known the goodness and graciousness of his Nature,
or herd the Gospel, where God, not only, more Fully makes known the Goodness and graciousness of his Nature,
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but also opens the counsel of his Will and Mercy to poor sinners, and brings life and immortality to light,
but also Opens the counsel of his Will and Mercy to poor Sinners, and brings life and immortality to Light,
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as the sure reward of those, who at his gracious call, receive Christ as their Lord and Saviour, should after all this, sing the same old note with ignorant Heathens; 'Tis in vain to serve God.
as the sure reward of those, who At his gracious call, receive christ as their Lord and Saviour, should After all this, sing the same old note with ignorant heathens; It's in vain to serve God.
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And sutable to such apprehensions of him, lead Irreligious and Flagitious Lives, having nothing but the word of a lying Devil to secure them from Eternal misery.
And suitable to such apprehensions of him, led Irreligious and Flagitious Lives, having nothing but the word of a lying devil to secure them from Eternal misery.
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This is such an infatuation, as the world cannot shew the like;
This is such an infatuation, as the world cannot show the like;
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but who so blind as he, whose eyes are put out with Gospel-light? into this righteous judgment upon them,
but who so blind as he, whose eyes Are put out with Gospel light? into this righteous judgement upon them,
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for rebelling against light, we must resolve this their folly. For judgment I am come into this world, that they which see not, might see,
for rebelling against Light, we must resolve this their folly. For judgement I am come into this world, that they which see not, might see,
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and that they which see might be made blind, John 9.39. But to reason a little with this sort of men;and that they which see might be made blind, John 9.39. But to reason a little with this sort of men;
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can you think that the God of Truth hath made so many Promises to his people to deceive them with a false hope? will he be unrighteous to forget their labour of Love,
can you think that the God of Truth hath made so many Promises to his people to deceive them with a false hope? will he be unrighteous to forget their labour of Love,
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after he hath made himself a Debtor, if not to them, yet to his own faithfulness, by making his Promise? Can he, that rewards even the wicked for any work, in which he useth them, let his own faithful servants lose their pains? Nebuchadnezzar had the Land of Egypt given him for his service against Tyrus, Ezek. 29.18.19.
After he hath made himself a Debtor, if not to them, yet to his own faithfulness, by making his Promise? Can he, that rewards even the wicked for any work, in which he uses them, let his own faithful Servants loose their pains? Nebuchadnezzar had the Land of Egypt given him for his service against Tyre, Ezekiel 29.18.19.
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Cyrus had a great Empire for his expedition against Babylon: though these meant nothing less than the serving and glorifying of God,Cyrus had a great Empire for his expedition against Babylon: though these meant nothing less than the serving and glorifying of God,
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but aimed at the enlargement of their Dominions, and satisfying their own ambition;
but aimed At the enlargement of their Dominions, and satisfying their own ambition;
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yet because they were instruments to accomplish his secret Decrees, in fauour of his People, he gave them a reward.
yet Because they were Instruments to accomplish his secret Decrees, in favour of his People, he gave them a reward.
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And did he reward them for his peoples sake, and will he let these his own people sit down with loss, who out of pure Conscience and Love to him, do his work,
And did he reward them for his peoples sake, and will he let these his own people fit down with loss, who out of pure Conscience and Love to him, do his work,
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and fight his Battels against Flesh, World, and Devil? It cannot be, he doth indeed make them stay longer,
and fight his Battles against Flesh, World, and devil? It cannot be, he does indeed make them stay longer,
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than the other, for their reward; but they are sure to speed better at last; they, like Ishmael, are sent away presently with bread and bottle.
than the other, for their reward; but they Are sure to speed better At last; they, like Ishmael, Are sent away presently with bred and Bottle.
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Temporal rewards, they have their Consolation here;
Temporal rewards, they have their Consolation Here;
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but when their portion is spent, then the Saint shall receive his reward, an Inheritance incorruptible, and Eternal.
but when their portion is spent, then the Saint shall receive his reward, an Inheritance incorruptible, and Eternal.
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Be patient (saith the Apostle) and establish your hearts, for the coming of the Lord draws nigh. Be patient (Says the Apostle) and establish your hearts, for the coming of the Lord draws High.
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And when he cometh, their reward comes with him.
And when he comes, their reward comes with him.
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Again, Do you not cross the experiences of all the Saints, do they not they all give God and his service a good word? proclaiming him the best Master they ever served.Again, Do you not cross the experiences of all the Saints, do they not they all give God and his service a good word? proclaiming him the best Master they ever served.
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In keeping thy commands is great reward, (saith David) And again, Oh taste and see how good the Lord is ; In keeping thy commands is great reward, (Says David) And again, O taste and see how good the Lord is;
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once, I confess, in the Paroxism of a sore Temptation, he spake like one of the foolish world;
once, I confess, in the Paroxysm of a soar Temptation, he spoke like one of the foolish world;
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I have cleansed my heart in vain, and washed my hands in innocency, Psalm 73.13.I have cleansed my heart in vain, and washed my hands in innocency, Psalm 73.13.
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But will ye believe what a man saith, when his head is hot and light in the fit of a Fever, rather than when he is in his true and right temper? No sooner was this fit off,
But will you believe what a man Says, when his head is hight and Light in the fit of a Fever, rather than when he is in his true and right temper? No sooner was this fit off,
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but he befools and be beasts himself, and blesseth himself in his approaching happiness.
but he befools and be beasts himself, and Blesses himself in his approaching happiness.
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Thou shalt guide me with thy counsel, and afterward receive me unto Glory, verse 24. And from this hope takes faster hold of God and his Holy ways;Thou shalt guide me with thy counsel, and afterwards receive me unto Glory, verse 24. And from this hope Takes faster hold of God and his Holy ways;
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But it is good for me to draw near to God, ver. 28. And surely one affirmative testimony of a Saint, in vindication of God and Religion, is of more weight than a thousand negative testimonies of the wicked world to the contrary, who speak evil of what they understand not;But it is good for me to draw near to God, ver. 28. And surely one affirmative testimony of a Saint, in vindication of God and Religion, is of more weight than a thousand negative testimonies of the wicked world to the contrary, who speak evil of what they understand not;
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condemn Religion before they have tryed it, and disgrace that service they were never in.
condemn Religion before they have tried it, and disgrace that service they were never in.
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Whereas the godly man hath served both Masters, and speaks from his own experience, where most is to be got;
Whereas the godly man hath served both Masters, and speaks from his own experience, where most is to be god;
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professing that he hath nothing to shew of his gettings in the service of sin,
professing that he hath nothing to show of his gettings in the service of since,
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but shame. But in the Lords service, present fruit unto Holiness, and a hope of Eternal life afterward.
but shame. But in the lords service, present fruit unto Holiness, and a hope of Eternal life afterwards.
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In a word, needs there any more to make this appear a false slander, than to observe,In a word, needs there any more to make this appear a false slander, than to observe,
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how these very wretches upon a sick-bed, when they apprehend themselves on the marches of death, do Court Religion;
how these very wretches upon a sickbed, when they apprehend themselves on the marches of death, do Court Religion;
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which in their jollity they Cart and Scourge with their reviling Tongues? Oh how glad would they then be to creep into a Saints cloaths, and go by his name;
which in their jollity they Cart and Scourge with their reviling Tongues? O how glad would they then be to creep into a Saints clothes, and go by his name;
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how desirous to dye the Righteous mans death, and to have an end like his? Oh how afraid to look into another world,
how desirous to die the Righteous men death, and to have an end like his? O how afraid to look into Another world,
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or to think of going hence as they are? Doth not all this speak, that they themselves secretly think there is more reality in Religion,
or to think of going hence as they Are? Does not all this speak, that they themselves secretly think there is more reality in Religion,
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and the Eternal consequences of it, than they will in their Prosperity confess? The truth is, God hath their Conscience on his side,
and the Eternal consequences of it, than they will in their Prosperity confess? The truth is, God hath their Conscience on his side,
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but their Lusts have their Hearts;
but their Lustiest have their Hearts;
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and these are they which gag their Conscience, that it may not speak what it would:
and these Are they which gag their Conscience, that it may not speak what it would:
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but at last, Conscience is even with them, and revengeth the violence offered to it, upon them.
but At last, Conscience is even with them, and revenges the violence offered to it, upon them.
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And for stoping its mouth a while, opens it the wider at last;
And for stoping its Mouth a while, Opens it the wider At last;
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both in accusing them for this their past wickedness, and terrifying them with the fearful expectation of the Dismal Tempest of Fire and Brimstone, ready now to pour down upon them.
both in accusing them for this their past wickedness, and terrifying them with the fearful expectation of the Dismal Tempest of Fire and Brimstone, ready now to pour down upon them.
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Thus as the hardest Frosts, when they break, leave the deepest slugs behind them:
Thus as the Hardest Frosts, when they break, leave the Deepest slugs behind them:
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so doth the greatest Dedolency and insensibility, in an Irreligious life, leave sinners (when Conscience recovers its sense and feeling) sticking fast in the deepest horror and desperation.
so does the greatest Dedolency and insensibility, in an Irreligious life, leave Sinners (when Conscience recovers its sense and feeling) sticking fast in the Deepest horror and desperation.
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Secondly, This convicts the carnal world of gross folly, in refusing the service of God, where the reward of their labour is so sure and incomprehensibly great;Secondly, This convicts the carnal world of gross folly, in refusing the service of God, where the reward of their labour is so sure and incomprehensibly great;
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and for misplacing their pains and labour for that which is neither sure to be obtained,
and for misplacing their pains and labour for that which is neither sure to be obtained,
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nor much worth the having, if it be gotten; and so in both respects labour in vain.
nor much worth the having, if it be got; and so in both respects labour in vain.
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First, the sinner labours for what he is not sure to obtain.First, the sinner labours for what he is not sure to obtain.
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The world hath not to this day been able to give a certain rule whereby the covetous Worldling, can be sure after all his toyl and drudgery, that he shall be rich;
The world hath not to this day been able to give a certain Rule whereby the covetous Worldling, can be sure After all his toil and drudgery, that he shall be rich;
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nor the ambitious, that he shall get up the hill of honour, and not catch a fall in climbing it:
nor the ambitious, that he shall get up the hill of honour, and not catch a fallen in climbing it:
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the world is too like a Lottery, where men know not whether they shall draw a Prize or Blank.
the world is too like a Lottery, where men know not whither they shall draw a Prize or Blank.
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Though all come with heads full of hopes and projects into the world, yet most go out with hearts full of shame and sorrow for their disappointments.
Though all come with Heads full of hope's and projects into the world, yet most go out with hearts full of shame and sorrow for their disappointments.
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But in Religion, there is such a certain rule laid down in the good Word of God, that whoever walks by it, Peace is upon him; say ye to the Righteous it shall be well with him.
But in Religion, there is such a certain Rule laid down in the good Word of God, that whoever walks by it, Peace is upon him; say you to the Righteous it shall be well with him.
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Mark the Perfect man, and behold the Ʋpright, for the end of that man is Peace, Psalm 37.37. They that wait on the Lord shall not be ashamed, because not disappointed of their hope; Mark the Perfect man, and behold the Ʋpright, for the end of that man is Peace, Psalm 37.37. They that wait on the Lord shall not be ashamed, Because not disappointed of their hope;
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but some carnal men will tell you, whatever the world is to others, yet they can say their labour is not in vain.
but Some carnal men will tell you, whatever the world is to Others, yet they can say their labour is not in vain.
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This worldling, who hath prospered in his way, can shew you his filled bags, and tell you how many hundreds a year he puts up as clear gain into his Purse.
This worldling, who hath prospered in his Way, can show you his filled bags, and tell you how many hundreds a year he puts up as clear gain into his Purse.
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The Voluptuous person will tell you stories of the many merry Meetings he hath been at, Months and Years of Pleasure he hath enjoyed;
The Voluptuous person will tell you stories of the many merry Meetings he hath been At, Months and years of Pleasure he hath enjoyed;
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saying with the carnal Jews, These are the rewards our Lovers have given us, Hosea 2.12.
saying with the carnal jews, These Are the rewards our Lovers have given us, Hosea 2.12.
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How then say you, that we labour upon such uncertainties? In the second place therefore, the prize that sinners get by all their Labour, it is not so much worth,
How then say you, that we labour upon such uncertainties? In the second place Therefore, the prize that Sinners get by all their Labour, it is not so much worth,
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as to save them from losing their Labour. For First, What they have got will ere long leave them. Secondly, It will deceive them. Thirdly, It will damn them. First, It will leave them.
as to save them from losing their Labour. For First, What they have god will ere long leave them. Secondly, It will deceive them. Thirdly, It will damn them. First, It will leave them.
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It is not in the power of mans wit to devise a way, how the Ambitious man should keep his honour long,
It is not in the power of men wit to devise a Way, how the Ambitious man should keep his honour long,
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except his preferment could change his Nature, and make him immortal; he is, alas, still of the same clay with other men, as he was before.
except his preferment could change his Nature, and make him immortal; he is, alas, still of the same clay with other men, as he was before.
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The Rainbow is a common watry Cloud, no more durable, than the rest, though painted for a time with gayer colours.
The Rainbow is a Common watery Cloud, no more durable, than the rest, though painted for a time with Gayer colours.
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That which hath been, is named already, and it is known that it is man, Eccles. 6.10. NONLATINALPHABET a lump of red earth, that must return ere long to his first dust.That which hath been, is nam already, and it is known that it is man, Eccles. 6.10. a lump of read earth, that must return ere long to his First dust.
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As impossible it is for the Covetous man to make his estate sure to him;
As impossible it is for the Covetous man to make his estate sure to him;
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his Riches will make wings to themselves, though he doth not as the Prodigal, make wings for them;
his Riches will make wings to themselves, though he does not as the Prodigal, make wings for them;
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fly away they will, and that toward Heaven also, to accuse him, and be a witness against him at the last day.
fly away they will, and that towards Heaven also, to accuse him, and be a witness against him At the last day.
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If he should not see them flown from him while he lives, yet to be sure when Death's Gun goes off, these,
If he should not see them flown from him while he lives, yet to be sure when Death's Gun Goes off, these,
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and all the sinners joys, will flye away at once.
and all the Sinners Joys, will fly away At once.
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And how near a step it is to Death, the very Heathens can tell you, by their Hyroglyphick of an open eye for life,
And how near a step it is to Death, the very heathens can tell you, by their Hyroglyphick of an open eye for life,
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and an eye shut for death; intimating, that death may come, ictu oculi ; mans life may be closed up, as soon as an eye can be shut:
and an eye shut for death; intimating, that death may come, ictu oculi; men life may be closed up, as soon as an eye can be shut:
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And is it not folly and madness to bestow all a mans Labour, to raise the hopes of his Felicity on such loose ground, where his building may fall as soon as it is up? this made Solomon hate all his labour under the Sun, Eccles. 2.17.
And is it not folly and madness to bestow all a men Labour, to raise the hope's of his Felicity on such lose ground, where his building may fallen as soon as it is up? this made Solomon hate all his labour under the Sun, Eccles. 2.17.
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Because when he had done all, he must leave all. Secondly, What Carnal men labour for, will deceive them.
Because when he had done all, he must leave all. Secondly, What Carnal men labour for, will deceive them.
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Satan and the World are both very free of their Promises to their Vassals and Servants;
Satan and the World Are both very free of their Promises to their Vassals and Servants;
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All these things, will I give thee, (said he) if thou wilt fall down and worship me. All these things, will I give thee, (said he) if thou wilt fallen down and worship me.
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But alas, when the promised Feast comes to be served in; it proves, as we say, nothing between two dishes:
But alas, when the promised Feast comes to be served in; it Proves, as we say, nothing between two Dishes:
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They spend their Money for that which is not Bread; they labour for that which doth not profit, yea, 'tis worse than nothing.They spend their Money for that which is not Bred; they labour for that which does not profit, yea, it's Worse than nothing.
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For Bread they have Stones, for Fish Scorpions given them; instead of content, they have vexation, and a sting in their Conscience.
For Bred they have Stones, for Fish Scorpions given them; instead of content, they have vexation, and a sting in their Conscience.
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Hence the wicked are said, to work a deceitful work, Prov. 11.18. Deceitful, because it deceiveth the worker;
Hence the wicked Are said, to work a deceitful work, Curae 11.18. Deceitful, Because it deceives the worker;
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would not he be deceived, who labours hard all day, in hope of a good reward at night from his Master,
would not he be deceived, who labours hard all day, in hope of a good reward At night from his Master,
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but is then paid with nothing but a good Cudgel upon his bones? This is the reward which Sinners have even in this life;
but is then paid with nothing but a good Cudgel upon his bones? This is the reward which Sinners have even in this life;
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many a blow and stripe laid upon him by his Conscience, which others do not see, but he feels;
many a blow and stripe laid upon him by his Conscience, which Others do not see, but he feels;
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he expects a Paradise, but finds a Purgatory, and not only so, but sometimes God testifying openly against him in his Judgments.
he expects a Paradise, but finds a Purgatory, and not only so, but sometime God testifying openly against him in his Judgments.
pns31 vvz dt n1, cc-acp vvz dt n1, cc xx av-j av, cc-acp av np1 vvg av-j p-acp pno31 p-acp po31 n2.
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No doubt Gehazi pleased himself with his Plot, whereby he might get in one day, more than he was like to do in many years service of his Master.
No doubt Gehazi pleased himself with his Plot, whereby he might get in one day, more than he was like to do in many Years service of his Master.
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Oh how brave should he be, when his new Cloaths were on his back? but,
O how brave should he be, when his new Clothes were on his back? but,
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alas, he did not think of that other Garment of Leprosie, which God would bestow on him, a Garment not like others, to cover his shame,
alas, he did not think of that other Garment of Leprosy, which God would bestow on him, a Garment not like Others, to cover his shame,
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but to discover and proclaim his sin; a Garment that should last him to wear, and his Children, from Generation to Generation.
but to discover and proclaim his since; a Garment that should last him to wear, and his Children, from Generation to Generation.
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Thirdly, That which the Sinner labours for, will not only leave and deceive, but also everlastingly damn him;Thirdly, That which the Sinner labours for, will not only leave and deceive, but also everlastingly damn him;
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they do not only labour for vanity, but they labour in the fire for it, Habak. 2. Hell fire, I am sure, will be the end of their labour;
they do not only labour for vanity, but they labour in the fire for it, Habak. 2. Hell fire, I am sure, will be the end of their labour;
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what the Apostle saith of one sort of Sinners, They that will be rich, fall into temptation,
what the Apostle Says of one sort of Sinners, They that will be rich, fallen into temptation,
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and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition, is as true of the rest.and a snare, and into many foolish and hurtful Lustiest, which drown men in destruction and perdition, is as true of the rest.
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He that will have Pleasures, or he that will have Honour;
He that will have Pleasures, or he that will have Honour;
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an Heart set violently on any thing here below, that makes it his Treasure to enjoy,
an Heart Set violently on any thing Here below, that makes it his Treasure to enjoy,
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and therefore his chief Labour to obtain;
and Therefore his chief Labour to obtain;
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this man must needs fall into temptation, and a snare, and many foolish and hurtful lusts, which (without Gods merciful hand, snatching him out of their Clutches) are sure to drown them in Eternal Perdition.
this man must needs fallen into temptation, and a snare, and many foolish and hurtful Lustiest, which (without God's merciful hand, snatching him out of their Clutches) Are sure to drown them in Eternal Perdition.
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Was Shimei unwise, who by going out of his Precincts to recover his run-away Servants, lost his own life? How much more folly and madness is it, by hunting after the run-away Vanities of the Creature, that are but thy servants to lose the life of thy Soul? Cur ea quae ad usum diuturna esse non possunt, ad supplicium diuturna deposces? Why wilt thou, oh man, make that which is but temporary in the use, eternal is thy punishment? Who would crave the sweetest morsel in the world, which after the short Pleasure in swallowing of it down, would cause intollerable gripes in his Bowels for but a month? and wilt thou devour that, which thou must be digesting in Hell with Torments, as endless as easless?
Was Shimei unwise, who by going out of his Precincts to recover his runaway Servants, lost his own life? How much more folly and madness is it, by hunting After the runaway Vanities of the Creature, that Are but thy Servants to loose the life of thy Soul? Cur ea Quae ad usum Diuturna esse non possunt, ad supplicium Diuturna deposces? Why wilt thou, o man, make that which is but temporary in the use, Eternal is thy punishment? Who would crave the Sweetest morsel in the world, which After the short Pleasure in swallowing of it down, would cause intolerable gripes in his Bowels for but a Monn? and wilt thou devour that, which thou must be digesting in Hell with Torments, as endless as easeless?
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Secondly, Of Exhortation, to all that are at present in the service of Sin, to be perswaded to change your Master.Secondly, Of Exhortation, to all that Are At present in the service of since, to be persuaded to change your Master.
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Oh come now into the Lords service, that at death you may enter into your Lords joy;
O come now into the lords service, that At death you may enter into your lords joy;
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enter into his Vineyard now, that you may have your penny at night amongst his Faithful Labourers;
enter into his Vineyard now, that you may have your penny At night among his Faithful Labourers;
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labour for God in this world, that you may rest with God from your labours in the other.
labour for God in this world, that you may rest with God from your labours in the other.
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It is said of Caesar, that when he had brought his Army so near Rome, that they might see it before them, he bad his Souldiers look upon it wishly, saying, What think you? is not yonder brave City worth Fighting for? I have been speaking of another guess place.
It is said of Caesar, that when he had brought his Army so near Room, that they might see it before them, he bade his Soldiers look upon it wishly, saying, What think you? is not yonder brave city worth Fighting for? I have been speaking of Another guess place.
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Let me desire you to look once again up to the Heavenly Jerusalem, the City and Chamber of the great King, where is laid up this goodly reward spoken to;
Let me desire you to look once again up to the Heavenly Jerusalem, the city and Chamber of the great King, where is laid up this goodly reward spoken to;
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is it not worth the labouring for, and going to, though every step of the way were to be trod on points of Swords? Is it not a blessed thing to behold God face to face? to be ever with the Lord? to bathe thy self in those Pleasures that are at his right hand? to drink the wine of the Kingdom, in the Kingdom of Heaven it self? Wilt thou lose it,
is it not worth the labouring for, and going to, though every step of the Way were to be trod on points of Swords? Is it not a blessed thing to behold God face to face? to be ever with the Lord? to bathe thy self in those Pleasures that Are At his right hand? to drink the wine of the Kingdom, in the Kingdom of Heaven it self? Wilt thou loose it,
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as Lysimachus did his worldly Kingdom, by staying to drink a draught of puddle water? the muddy pleasures of Sin for a season? long thou canst not stay here.
as Lysimachus did his worldly Kingdom, by staying to drink a draught of puddle water? the muddy pleasures of since for a season? long thou Canst not stay Here.
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Doth it not behove thee to make sure of an house above to receive thee,
Does it not behove thee to make sure of an house above to receive thee,
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when thou art turned out of thy Earthly Tabernacle here? and if it doth, must thou not become his Servant, do his work,
when thou art turned out of thy Earthly Tabernacle Here? and if it does, must thou not become his Servant, do his work,
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or never look for his reward? And if thou wilt do it, when mean'st thou to set about it,
or never look for his reward? And if thou wilt do it, when Meanest thou to Set about it,
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if not now? Heaven is won or lost here, now and ever, now or never.
if not now? Heaven is wone or lost Here, now and ever, now or never.
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When death takes thee off the stage, think not to have leave to return, that thou mayst act thy part better.
When death Takes thee off the stage, think not to have leave to return, that thou Mayest act thy part better.
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Times loss is the most irrecoverable; thou mayst lose thy Ring, and find it again; thy House may be burnt, and built again;
Times loss is the most irrecoverable; thou Mayest loose thy Ring, and find it again; thy House may be burned, and built again;
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but if time be lost, that never can be recovered.
but if time be lost, that never can be recovered.
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Death is a change, that puts into an unchangeable state, the Saint into a state of Bliss, the Sinner into a state of Misery.
Death is a change, that puts into an unchangeable state, the Saint into a state of Bliss, the Sinner into a state of Misery.
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Heaven the reward of Gods Labourers, and Hell the wages of wicked Workers and Loiterers.
Heaven the reward of God's Labourers, and Hell the wages of wicked Workers and Loiterers.
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Oh think, and think again, before it be too late, what rapping there will be at Heaven Gate, what calling,
O think, and think again, before it be too late, what rapping there will be At Heaven Gate, what calling,
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and crying to be let in; yea, even by those, who now, when it stands open may, and will not;
and crying to be let in; yea, even by those, who now, when it Stands open may, and will not;
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and therefore then shall have no other answer, than that of our Saviour, I never knew you, depart from me, ye that work iniquity ;
and Therefore then shall have no other answer, than that of our Saviour, I never knew you, depart from me, you that work iniquity;
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let him pay you, that set you on work. Sinners, you think that at present you have the odds and advantage of the Saints;
let him pay you, that Set you on work. Sinners, you think that At present you have the odds and advantage of the Saints;
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they are Macerating themselves with Fasting, while you are pampering your selves with Feasting; they are Mourning for their Sins, while you are Pleasurably committing yours;
they Are Macerating themselves with Fasting, while you Are pampering your selves with Feasting; they Are Mourning for their Sins, while you Are Pleasurably committing yours;
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they are Afflicted, and you are at Ease; you get the World, and they lose it.
they Are Afflicted, and you Are At Ease; you get the World, and they loose it.
pns32 vbr j-vvn, cc pn22 vbr p-acp n1; pn22 vvb dt n1, cc pns32 vvb pn31.
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But then the Tables will be turned, they will recover all their losses here, and thou lose all thy gain;
But then the Tables will be turned, they will recover all their losses Here, and thou loose all thy gain;
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their sorrows will take leave of them, never to trouble them more;
their sorrows will take leave of them, never to trouble them more;
po32 n2 vmb vvi n1 pp-f pno32, av-x pc-acp vvi pno32 av-dc;
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915
but thy joys will be at end, and thy sorrows come in the room of them.
but thy Joys will be At end, and thy sorrows come in the room of them.
cc-acp po21 n2 vmb vbi p-acp n1, cc po21 n2 vvb p-acp dt n1 pp-f pno32.
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In a word, they shall be comforted, and you tormented. 2. To the Saints.
In a word, they shall be comforted, and you tormented. 2. To the Saints.
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Walk in the view of this your reward, and make an holy improvement of it in your lives.
Walk in the view of this your reward, and make an holy improvement of it in your lives.
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That which is the end of our Faith, viz. Salvation, should be propounded as the end of all our actings,
That which is the end of our Faith, viz. Salvation, should be propounded as the end of all our actings,
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and have an influence into our whole course. Finis principium est omnium operationum ;
and have an influence into our Whole course. Finis principium est omnium operationum;
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it should have the nature of a Direction what to do, and of a Motive to inforce,
it should have the nature of a Direction what to do, and of a Motive to enforce,
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and invigorate us in all we do.
and invigorate us in all we do.
cc vvb pno12 p-acp d pns12 vdb.
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As the Bird is guided by its Train, and the Ship by its Rudder, so the Christian should by his end.
As the Bird is guided by its Train, and the Ship by its Rudder, so the Christian should by his end.
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First, Therefore let this Glorious Reward thou seest before thee, keep thee from accepting of the rewards of sin;First, Therefore let this Glorious Reward thou See before thee, keep thee from accepting of the rewards of since;
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let them love the reward of iniquity, that look not for a reward of Righteousness.
let them love the reward of iniquity, that look not for a reward of Righteousness.
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Abraham would not have it said, the King of Sodom made him rich, who had God for his exceeding great reward. Abraham would not have it said, the King of Sodom made him rich, who had God for his exceeding great reward.
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Moses, who had respect unto the recompence of the reward, despised the pleasures of sin for a season.
Moses, who had respect unto the recompense of the reward, despised the pleasures of since for a season.
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It dishonoreth the Prince, when his Courtier accepts a Pension from a strange, much more from an enemy Prince.
It Dishonors the Prince, when his Courtier accepts a Pension from a strange, much more from an enemy Prince.
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When we yield to any sin, we do what Satan tempted Christ unto, even worship and pay an homage to him.
When we yield to any since, we do what Satan tempted christ unto, even worship and pay an homage to him.
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I know no Argument to repel the Enemy, more forcible, nor more honourable, than this;
I know no Argument to repel the Enemy, more forcible, nor more honourable, than this;
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930
I will not disgrace my Masters service, the hopes I have from him, to borrow a reward from his Enemy.
I will not disgrace my Masters service, the hope's I have from him, to borrow a reward from his Enemy.
pns11 vmb xx vvi po11 ng1 n1, dt n2 pns11 vhb p-acp pno31, pc-acp vvi dt n1 p-acp po31 n1.
(5) sermon (DIV1)
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Page 109
931
Some Nations are wont to sight in their richest Cloaths and Jewels, to make them more valiant, by considering how great their loss would be, by falling into their Enemies hands.
some nations Are wont to sighed in their Richest Clothes and Jewels, to make them more valiant, by considering how great their loss would be, by falling into their Enemies hands.
d n2 vbr j pc-acp vvi p-acp po32 js n2 cc n2, pc-acp vvi pno32 av-dc j, p-acp vvg c-crq j po32 n1 vmd vbi, p-acp vvg p-acp po32 n2 n2.
(5) sermon (DIV1)
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Page 109
932
Certainly, Satan would not so easily foil thee (Christian) if thou didst wear the rich Bracelets of the Promises,
Certainly, Satan would not so Easily foil thee (Christian) if thou didst wear the rich Bracelets of the Promises,
av-j, np1 vmd xx av av-j vvi pno21 (np1) cs pns21 vdd2 vvi dt j n2 pp-f dt vvz,
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43
Page 109
933
and by Faith put on that robe of Glory, with which thou shalt ere long be clothed.
and by Faith put on that robe of Glory, with which thou shalt ere long be clothed.
cc p-acp n1 vvd p-acp d n1 pp-f n1, p-acp r-crq pns21 vm2 p-acp av-j vbi vvn.
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Page 110
934
How would a glorified Saint scorn a motion to sin, Visio beatifica impotentes facit Angelos & sanctos ad peccandum.
How would a glorified Saint scorn a motion to since, Visio Beatifica impotentes facit Angels & sanctos ad peccandum.
q-crq vmd dt vvn n1 vvi dt n1 p-acp n1, fw-la fw-la fw-la fw-la np1 cc fw-la fw-la fw-la.
(5) sermon (DIV1)
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Page 110
935
What, they sin? the Sun might sooner be pull'd out of its Orb, than they out of their Obedience.
What, they sin? the Sun might sooner be pulled out of its Orb, than they out of their obedience.
q-crq, pns32 vvb? dt n1 vmd av-c vbi vvn av pp-f po31 n1, cs pns32 av pp-f po32 n1.
(5) sermon (DIV1)
43
Page 110
936
What, they leave the Fatness and Sweetness they are satiated with, for any thing that is to be got by a base sinner? Such a thought never did,
What, they leave the Fatness and Sweetness they Are satiated with, for any thing that is to be god by a base sinner? Such a Thought never did,
q-crq, pns32 vvb dt n1 cc n1 pns32 vbr vvn p-acp, c-acp d n1 cst vbz pc-acp vbi vvn p-acp dt j n1? d dt n1 av-x vdd,
(5) sermon (DIV1)
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Page 110
937
nor can enter into their Holy Heart.
nor can enter into their Holy Heart.
ccx vmb vvi p-acp po32 j n1.
(5) sermon (DIV1)
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Page 110
938
And we should be more like them, in our detestation of all sin, had we more raised apprehensions of the greatness of the Heavenly reward,
And we should be more like them, in our detestation of all since, had we more raised apprehensions of the greatness of the Heavenly reward,
cc pns12 vmd vbi av-dc av-j pno32, p-acp po12 n1 pp-f d n1, vhd pns12 av-dc j-vvn n2 pp-f dt n1 pp-f dt j n1,
(5) sermon (DIV1)
43
Page 110
939
and stronger hopes for our coming to it.
and Stronger hope's for our coming to it.
cc jc n2 p-acp po12 n-vvg p-acp pn31.
(5) sermon (DIV1)
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Page 110
940
Secondly, Let it make thee stedfast, and unmoveable, always abounding in the work of the Lord.Secondly, Let it make thee steadfast, and Unmovable, always abounding in the work of the Lord.
ord, vvb pn31 vvi pno21 j, cc j-u, av vvg p-acp dt n1 pp-f dt n1.
(5) sermon (DIV1)
44
Page 110
941
This is the improvement which our Apostle makes in this place, of this very Point;
This is the improvement which our Apostle makes in this place, of this very Point;
d vbz dt n1 r-crq po12 n1 vvz p-acp d n1, pp-f d j n1;
(5) sermon (DIV1)
44
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942
there is a NONLATINALPHABET in Religion, much pressed by the Apostle upon Believers, to walk as becomes the Gospel,
there is a in Religion, much pressed by the Apostle upon Believers, to walk as becomes the Gospel,
pc-acp vbz dt p-acp n1, av-d vvn p-acp dt n1 p-acp n2, pc-acp vvi c-acp vvz dt n1,
(5) sermon (DIV1)
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943
as becomes Saints, to walk worthy of God, worthy of our Holy Vocation. as becomes Saints, to walk worthy of God, worthy of our Holy Vocation.
c-acp vvz n2, pc-acp vvi j pp-f np1, j pp-f po12 j n1.
(5) sermon (DIV1)
44
Page 111
944
Now this becomingness lies much in the sutableness of our present actings, to the heighth of our future hopes.
Now this becomingness lies much in the suitableness of our present actings, to the height of our future hope's.
av d n1 vvz d p-acp dt n1 pp-f po12 j n2, p-acp dt n1 pp-f po12 j-jn n2.
(5) sermon (DIV1)
44
Page 111
945
When we endeavour that the properties of our actions, may correspond, and bear a resemblance to the reward expected by us.
When we endeavour that the properties of our actions, may correspond, and bear a resemblance to the reward expected by us.
c-crq pns12 vvb cst dt n2 pp-f po12 n2, vmb vvi, cc vvi dt n1 p-acp dt n1 vvn p-acp pno12.
(5) sermon (DIV1)
44
Page 111
946
As the impression on the Wax, answereth to the Sculpture of the Seal;
As the impression on the Wax, Answers to the Sculpture of the Seal;
p-acp dt n1 p-acp dt n1, vvz p-acp dt n1 pp-f dt n1;
(5) sermon (DIV1)
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Page 111
947
or as the Port and Garb of a great Heir, is to the vast Inheritance he shall have.
or as the Port and Garb of a great Heir, is to the vast Inheritance he shall have.
cc c-acp dt n1 cc n1 pp-f dt j n1, vbz p-acp dt j n1 pns31 vmb vhi.
(5) sermon (DIV1)
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948
Now the Text, (for I go no further) presents us with Two Properties of the Saints reward; Certainty, and Immensity.
Now the Text, (for I go no further) presents us with Two Properties of the Saints reward; Certainty, and Immensity.
av dt n1, (c-acp pns11 vvb av-dx av-jc) vvz pno12 p-acp crd n2 pp-f dt ng1 n1; n1, cc n1.
(5) sermon (DIV1)
44
Page 111
949
And accordingly presses this double Duty, Stedfastness, or unmoveableness, and abounding always in the work of the Lord,
And accordingly presses this double Duty, Steadfastness, or unmovableness, and abounding always in the work of the Lord,
cc av-vvg vvz d j-jn n1, n1, cc n1, cc vvg av p-acp dt n1 pp-f dt n1,
(5) sermon (DIV1)
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Page 111
950
as bearing a resemblance unto it. First, Therefore labour to be stedfast in thy profession of the Faith;
as bearing a resemblance unto it. First, Therefore labour to be steadfast in thy profession of the Faith;
c-acp vvg dt n1 p-acp pn31. ord, av vvi pc-acp vbi j p-acp po21 n1 pp-f dt n1;
(5) sermon (DIV1)
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951
holding fast (saith the Apostle) the Faithful Word, Titus 1.9.holding fast (Says the Apostle) the Faithful Word, Titus 1.9.
vvg av-j (vvz dt n1) dt j n1, np1 crd.
(5) sermon (DIV1)
44
Page 111
952
How unsutable to a Faithful Word, is a Faithless Heart? A wavering weak Faith, to a sure Word? 2 Pet. 1.19. A Sceptical judgment, to a Doctrine that is indubitable, and without controversie, 1 Tim. 3.16.
How unsuitable to a Faithful Word, is a Faithless Heart? A wavering weak Faith, to a sure Word? 2 Pet. 1.19. A Sceptical judgement, to a Doctrine that is indubitable, and without controversy, 1 Tim. 3.16.
q-crq j p-acp dt j n1, vbz dt j n1? dt j-vvg j n1, p-acp dt j n1? crd np1 crd. dt j n1, p-acp dt n1 cst vbz j, cc p-acp n1, crd np1 crd.
(5) sermon (DIV1)
44
Page 111
953
How unbecoming is it to be off and on, hot and cold, unstable and unconstant in an holy course,
How unbecoming is it to be off and on, hight and cold, unstable and unconstant in an holy course,
q-crq j vbz pn31 pc-acp vbi a-acp cc a-acp, j cc j-jn, j cc j p-acp dt j n1,
(5) sermon (DIV1)
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Page 112
954
when thou lookest for a Kingdom that cannot be shaken? Secondly, Let it make thee abounding in the work of the Lord.
when thou Lookest for a Kingdom that cannot be shaken? Secondly, Let it make thee abounding in the work of the Lord.
c-crq pns21 vv2 p-acp dt n1 cst vmbx vbi vvn? ord, vvb pn31 vvi pno21 vvg p-acp dt n1 pp-f dt n1.
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44
Page 112
955
How unsutable is it to pinch God in thy service, who is so magnificent in his reward? How unbecoming, to think any measure enough in thy duty,
How unsuitable is it to pinch God in thy service, who is so magnificent in his reward? How unbecoming, to think any measure enough in thy duty,
q-crq j vbz pn31 pc-acp vvi np1 p-acp po21 n1, r-crq vbz av j p-acp po31 n1? q-crq j, pc-acp vvi d n1 av-d p-acp po21 n1,
(5) sermon (DIV1)
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956
when the reward promised, is without all measure? Nay, do not only abound, but be always abounding in the Lords work, who will make thee always happy.
when the reward promised, is without all measure? Nay, do not only abound, but be always abounding in the lords work, who will make thee always happy.
c-crq dt n1 vvd, vbz p-acp d n1? uh-x, vdb xx av-j vvi, cc-acp vbi av vvg p-acp dt n2 vvb, r-crq vmb vvi pno21 av j.
(5) sermon (DIV1)
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957
Alas, what is our always in abounding here;
Alas, what is our always in abounding Here;
np1, q-crq vbz po12 av p-acp vvg av;
(5) sermon (DIV1)
44
Page 112
958
to the always of his rewarding hereafter? the always of our service extendeth but to the end of a short life;
to the always of his rewarding hereafter? the always of our service extendeth but to the end of a short life;
p-acp dt av pp-f po31 vvg av? dt av pp-f po12 n1 vvz p-acp p-acp dt n1 pp-f dt j n1;
(5) sermon (DIV1)
44
Page 112
959
but the always of the reward to an endless Eternity. Were there no reward at all hoped for, yet we ought;
but the always of the reward to an endless Eternity. Were there no reward At all hoped for, yet we ought;
cc-acp dt av pp-f dt n1 p-acp dt j n1. vbdr a-acp dx n1 p-acp d vvd p-acp, av pns12 vmd;
(5) sermon (DIV1)
44
Page 112
960
yea, the Saint would (for his new Nature inclines him thereunto) serve his God.
yea, the Saint would (for his new Nature inclines him thereunto) serve his God.
uh, dt n1 vmd (p-acp po31 j n1 vvz pno31 av) vvb po31 n1.
(5) sermon (DIV1)
44
Page 112
961
We see even our Children, do love and obey us their Parents, though some of us have no Portion or Inheritance to leave them? But it superadds a further Argument to a Rich mans Child, to make him more abundantly dutiful and diligent, to consider what a great estate his Father hath;
We see even our Children, do love and obey us their Parents, though Some of us have no Portion or Inheritance to leave them? But it superadds a further Argument to a Rich men Child, to make him more abundantly dutiful and diligent, to Consider what a great estate his Father hath;
pns12 vvb av po12 n2, vdb vvi cc vvi pno12 po32 n2, cs d pp-f pno12 vhi dx n1 cc n1 pc-acp vvi pno32? p-acp pn31 vvz dt jc n1 p-acp dt j ng1 n1, pc-acp vvi pno31 av-dc av-j j cc j, pc-acp vvi r-crq dt j n1 po31 n1 vhz;
(5) sermon (DIV1)
44
Page 113
962
of all which he will make him Heir, though he might not (if he pleased) have setled any thing on him at all.
of all which he will make him Heir, though he might not (if he pleased) have settled any thing on him At all.
pp-f d r-crq pns31 vmb vvi pno31 n1, cs pns31 vmd xx (cs pns31 vvd) vhb vvn d n1 p-acp pno31 p-acp d.
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Page 113
963
Thus when a Saint considers, that God, who might have made a Law, binding him to Obedience, without making a Promise to reward the same.
Thus when a Saint considers, that God, who might have made a Law, binding him to obedience, without making a Promise to reward the same.
av c-crq dt n1 vvz, cst np1, r-crq vmd vhi vvn dt n1, vvg pno31 p-acp n1, p-acp vvg dt n1 pc-acp vvi dt d.
(5) sermon (DIV1)
44
Page 113
964
It must needs much affect his heart, to see God in his condescending Grace, and immense Bounty,
It must needs much affect his heart, to see God in his condescending Grace, and immense Bounty,
pn31 vmb av av-d vvi po31 n1, pc-acp vvi np1 p-acp po31 j-vvg n1, cc j n1,
(5) sermon (DIV1)
44
Page 113
965
thus to sweeten, and facilitate his Obedience, with a promise of no less reward, than of the Heavenly Inheritance.
thus to sweeten, and facilitate his obedience, with a promise of no less reward, than of the Heavenly Inheritance.
av pc-acp vvi, cc vvi po31 n1, p-acp dt n1 pp-f dx dc n1, cs pp-f dt j n1.
(5) sermon (DIV1)
44
Page 113
966
Think, oh Christian, how little the greatest service thou canst now do thy God, will in a dying hour appear to thine own thoughts.
Think, o Christian, how little the greatest service thou Canst now do thy God, will in a dying hour appear to thine own thoughts.
vvb, uh np1, c-crq j dt js n1 pns21 vm2 av vdb po21 n1, vmb p-acp dt j-vvg n1 vvi p-acp po21 d n2.
(5) sermon (DIV1)
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Page 113
967
I have observed, that the best of Saints, whose eminency in Grace, and serviceableness in their Generations, others admired, have yet themselves, upon a sick and dying bed, complained of their barrenness and unprofitableness.
I have observed, that the best of Saints, whose eminency in Grace, and serviceableness in their Generations, Others admired, have yet themselves, upon a sick and dying Bed, complained of their Barrenness and unprofitableness.
pns11 vhb vvn, cst dt js pp-f n2, rg-crq n1 p-acp n1, cc n1 p-acp po32 n2, n2-jn vvd, vhb av px32, p-acp dt j cc j-vvg n1, vvd pp-f po32 n1 cc n1.
(5) sermon (DIV1)
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Page 114
968
Not bragged of their zeal, but bewailed their coldness;
Not bragged of their zeal, but bewailed their coldness;
xx vvn pp-f po32 n1, cc-acp vvd po32 n1;
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Page 114
969
not applauded themselves for what they had done, but mournfully confessed, what they had left undone;
not applauded themselves for what they had done, but mournfully confessed, what they had left undone;
xx vvn px32 c-acp r-crq pns32 vhd vdn, cc-acp av-j vvn, r-crq pns32 vhd vvn vvn;
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Page 114
970
the sense of their deficiencies, quite hiding from their eyes the sight of their eminent diligence.
the sense of their deficiencies, quite hiding from their eyes the sighed of their eminent diligence.
dt n1 pp-f po32 n2, av vvg p-acp po32 n2 dt n1 pp-f po32 j n1.
(5) sermon (DIV1)
44
Page 114
971
As that famous Light in our British Church, and laborious Servant of Christ, Bishop Ʋsher, on his dying bed,
As that famous Light in our Brit Church, and laborious Servant of christ, Bishop Ʋsher, on his dying Bed,
p-acp cst j n1 p-acp po12 np1 n1, cc j n1 pp-f np1, n1 n1, p-acp po31 j-vvg n1,
(5) sermon (DIV1)
44
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972
thus Prayed, Oh God forgive my sins of Omission:
thus Prayed, O God forgive my Sins of Omission:
av vvd, uh np1 vvb po11 n2 pp-f n1:
(5) sermon (DIV1)
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Page 114
973
Who yet was admired of all that knew him, for his laborious diligence in the Pulpit, and out of it also.
Who yet was admired of all that knew him, for his laborious diligence in the Pulpit, and out of it also.
r-crq av vbds vvn pp-f d cst vvd pno31, c-acp po31 j n1 p-acp dt n1, cc av pp-f pn31 av.
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974
And one reason, I humbly conceive, why the best of Saints, at such an hour, are more than ever sensible of their deficiencies, is,
And one reason, I humbly conceive, why the best of Saints, At such an hour, Are more than ever sensible of their deficiencies, is,
cc crd n1, pns11 av-j vvb, q-crq dt js pp-f n2, p-acp d dt n1, vbr dc cs av j pp-f po32 n2, vbz,
(5) sermon (DIV1)
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975
because they then standing nearest to Eternity, have higher and wider apprehensions of the Majesty of God,
Because they then standing nearest to Eternity, have higher and wider apprehensions of the Majesty of God,
c-acp pns32 av vvg av-j p-acp n1, vhb jc cc jc n2 pp-f dt n1 pp-f np1,
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44
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976
and the immense Glory of Heaven;
and the immense Glory of Heaven;
cc dt j n1 pp-f n1;
(5) sermon (DIV1)
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977
which apprehensions must needs cause them to see the vility and nothingness of their own sanctity, and all their services;
which apprehensions must needs cause them to see the vility and nothingness of their own sanctity, and all their services;
r-crq n2 vmb av vvi pno32 pc-acp vvi dt n1 cc n1 pp-f po32 d n1, cc d po32 n2;
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Page 114
978
and consequently, fill them with an holy blushing and shame, that they have done so little for God, who hath laid up so much for them;
and consequently, fill them with an holy blushing and shame, that they have done so little for God, who hath laid up so much for them;
cc av-j, vvb pno32 p-acp dt j n-vvg cc n1, cst pns32 vhb vdn av j p-acp np1, r-crq vhz vvn a-acp av av-d c-acp pno32;
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Page 115
979
that they have no more glorified him on Earth, who hope, so soon to be glorified with him in Heaven.
that they have no more glorified him on Earth, who hope, so soon to be glorified with him in Heaven.
cst pns32 vhb dx dc vvn pno31 p-acp n1, r-crq n1, av av pc-acp vbi vvn p-acp pno31 p-acp n1.
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980
And if the highest measures of the most fruitful Saints, which have done God more service,
And if the highest measures of the most fruitful Saints, which have done God more service,
cc cs dt js n2 pp-f dt av-ds j n2, r-crq vhb vdn np1 dc n1,
(5) sermon (DIV1)
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Page 115
981
than an hundred such as thy self, shrink into nothing, in their own eye at such a time,
than an hundred such as thy self, shrink into nothing, in their own eye At such a time,
cs dt crd d c-acp po21 n1, vvb p-acp pix, p-acp po32 d n1 p-acp d dt n1,
(5) sermon (DIV1)
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982
and leave them full of shame and sorrow for their unsutable actings, to their high and glorious hopes;
and leave them full of shame and sorrow for their unsuitable actings, to their high and glorious hope's;
cc vvi pno32 j pp-f n1 cc n1 p-acp po32 j n2, p-acp po32 j cc j n2;
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983
how much more will it afflict thee with unspeakable grief and sorrow in the like hour (if thou hast a dram of Sincerity in thine Heart) to remember thy more palpable negligence and barrenness.
how much more will it afflict thee with unspeakable grief and sorrow in the like hour (if thou hast a dram of Sincerity in thine Heart) to Remember thy more palpable negligence and Barrenness.
c-crq d dc vmb pn31 vvi pno21 p-acp j n1 cc n1 p-acp dt j n1 (cs pns21 vh2 dt n1 pp-f n1 p-acp po21 n1) pc-acp vvi po21 n1 j n1 cc n1.
(5) sermon (DIV1)
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Page 115
984
Oh what then wilt thou say of thy past life, which is so thin sown with Holy Actions? now thou thinkest thy self Religious enough, with thy infrequent Devotions;
O what then wilt thou say of thy past life, which is so thin sown with Holy Actions? now thou Thinkest thy self Religious enough, with thy infrequent Devotions;
uh r-crq av vm2 pns21 vvi pp-f po21 j n1, r-crq vbz av j vvn p-acp j n2? av pns21 vv2 po21 n1 j av-d, p-acp po21 j n2;
(5) sermon (DIV1)
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Page 115
985
if thou canst get to the Church once in a week, and into thy Closet, for a few moments, once in a day, it is well:
if thou Canst get to the Church once in a Week, and into thy Closet, for a few moments, once in a day, it is well:
cs pns21 vm2 vvi p-acp dt n1 a-acp p-acp dt n1, cc p-acp po21 n1, p-acp dt d n2, a-acp p-acp dt n1, pn31 vbz av:
(5) sermon (DIV1)
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986
But when thou comest to dye, thou wilt then complain, how thou hast starved thy Soul,
But when thou Comest to die, thou wilt then complain, how thou hast starved thy Soul,
cc-acp c-crq pns21 vv2 pc-acp vvi, pns21 vm2 av vvi, c-crq pns21 vh2 vvn po21 n1,
(5) sermon (DIV1)
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Page 116
987
and robbed thy God of much time, which might, and ought to have been imployed in Communion with him,
and robbed thy God of much time, which might, and ought to have been employed in Communion with him,
cc vvd po21 n1 pp-f d n1, r-crq vmd, cc pi pc-acp vhi vbn vvn p-acp n1 p-acp pno31,
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988
and working out thy own Salvation. Now a few Pence out of thy great Estate, passeth for Charity;
and working out thy own Salvation. Now a few Pence out of thy great Estate, passes for Charity;
cc vvg av po21 d n1. av dt d n2 av pp-f po21 j n1, vvz p-acp n1;
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44
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989
but when death comes to sweep all away at once, then thou wilt complain thou hast been a niggard of thy Purse,
but when death comes to sweep all away At once, then thou wilt complain thou hast been a niggard of thy Purse,
cc-acp q-crq n1 vvz pc-acp vvi d av p-acp a-acp, cs pns21 vm2 vvi pns21 vh2 vbn dt n1 pp-f po21 n1,
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990
and didst not honour God with thy Substance.
and didst not honour God with thy Substance.
cc vdd2 xx vvi np1 p-acp po21 n1.
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Page 116
991
Now though thou speakest, but once or twice in a Moon of God, and Heaven in thy Family;
Now though thou Speakest, but once or twice in a Moon of God, and Heaven in thy Family;
av cs pns21 vv2, cc-acp a-acp cc av p-acp dt n1 pp-f np1, cc n1 p-acp po21 n1;
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992
and very seldom dost Catechise thy Children, and that but formally, without any affection, or with little desire to affect them, with the concernment of those Truths, thou instructest them in,
and very seldom dost Catechise thy Children, and that but formally, without any affection, or with little desire to affect them, with the concernment of those Truths, thou instructest them in,
cc av av vd2 vvi po21 n2, cc cst p-acp av-j, p-acp d n1, cc p-acp j n1 pc-acp vvi pno32, p-acp dt n1 pp-f d n2, pns21 vv2 pno32 p-acp,
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993
yet thou pleasest thy self, in having done thy duty to them so well.
yet thou pleasest thy self, in having done thy duty to them so well.
av pns21 vv2 po21 n1, p-acp vhg vdn po21 n1 p-acp pno32 av av.
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994
But when death's cold sweat shall warn you of your approaching Dissolution, then thou wilt bewail, that Religion was so seldom the subject of thy discourse, in your Family, that you did not more constantly instruct your Children and Servants;
But when death's cold sweat shall warn you of your approaching Dissolution, then thou wilt bewail, that Religion was so seldom the Subject of thy discourse, in your Family, that you did not more constantly instruct your Children and Servants;
p-acp c-crq ng1 j-jn n1 vmb vvi pn22 pp-f po22 j-vvg n1, cs pns21 vm2 vvi, cst n1 vbds av av dt j-jn pp-f po21 n1, p-acp po22 n1, cst pn22 vdd xx av-dc av-j vvi po22 n2 cc n2;
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995
and when you did, that you did not more passionately endeavour to move their affections,
and when you did, that you did not more passionately endeavour to move their affections,
cc c-crq pn22 vdd, cst pn22 vdd xx av-dc av-j vvi pc-acp vvi po32 n2,
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996
and draw their hearts to the love and liking of Religion in its Truths, and the practice of them.
and draw their hearts to the love and liking of Religion in its Truths, and the practice of them.
cc vvi po32 n2 p-acp dt n1 cc n-vvg pp-f n1 p-acp po31 n2, cc dt n1 pp-f pno32.
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997
Thirdly, Improve the hope thou hast for this reward, to make thee live above this present world.Thirdly, Improve the hope thou hast for this reward, to make thee live above this present world.
ord, vvb dt n1 pns21 vh2 p-acp d n1, pc-acp vvi pno21 vvi p-acp d j n1.
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998
Truly, thou mayst well be content with a little here, who lookest for so much hereafter.
Truly, thou Mayest well be content with a little Here, who Lookest for so much hereafter.
np1, pns21 vm2 av vbi j p-acp dt j av, q-crq vv2 p-acp av av-d av.
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999
If the Labourer hath but meat and drink at his work, he asketh no more, but stays willingly for the rest till night, when he is to receive his wages.
If the Labourer hath but meat and drink At his work, he asks no more, but stays willingly for the rest till night, when he is to receive his wages.
cs dt n1 vhz p-acp n1 cc vvi p-acp po31 n1, pns31 vvz av-dx av-dc, cc-acp vvz av-j p-acp dt n1 p-acp n1, c-crq pns31 vbz pc-acp vvi po31 n2.
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1000
If thou hast Food and Rayment here, and Heaven at the end, doth not God deal well with thee? Oh, 'tis for want of Faith in the Promise,
If thou hast Food and Raiment Here, and Heaven At the end, does not God deal well with thee? O, it's for want of Faith in the Promise,
cs pns21 vh2 n1 cc n1 av, cc n1 p-acp dt n1, vdz xx np1 vvi av p-acp pno21? uh, pn31|vbz p-acp n1 pp-f n1 p-acp dt n1,
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1001
and activity in our Hope, to exercise it self on this Blessed Object, that we are so having and craving after the things of this world,
and activity in our Hope, to exercise it self on this Blessed Object, that we Are so having and craving After the things of this world,
cc n1 p-acp po12 n1, pc-acp vvi pn31 n1 p-acp d j-vvn n1, cst pns12 vbr av vhg cc vvg p-acp dt n2 pp-f d n1,
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1002
and so dissatisfied with our portion here.
and so dissatisfied with our portion Here.
cc av vvn p-acp po12 n1 av.
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1003
We read of Solomon, that he made Silver to be in Jerusalem, as stones, & Cedars as the Sycomore trees, 1 Kings 10.27. The Christian might do more, had he a lively Faith and Hope;
We read of Solomon, that he made Silver to be in Jerusalem, as stones, & Cedars as the Sycomore trees, 1 Kings 10.27. The Christian might do more, had he a lively Faith and Hope;
pns12 vvb pp-f np1, cst pns31 vvd n1 pc-acp vbi p-acp np1, p-acp n2, cc n2 p-acp dt np1 n2, crd n2 crd. dt njp vmd vdi av-dc, vhd pns31 dt j n1 cc n1;
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1004
he might make all this worlds Glory, Pleasures, and Treasures, to be but as dirt and dung in his valuation, from what he expects to be preferred to, within a while in Heaven.
he might make all this world's Glory, Pleasures, and Treasures, to be but as dirt and dung in his valuation, from what he expects to be preferred to, within a while in Heaven.
pns31 vmd vvi d d ng1 n1, n2, cc n2, pc-acp vbi cc-acp c-acp n1 cc n1 p-acp po31 n1, p-acp r-crq pns31 vvz pc-acp vbi vvn p-acp, p-acp dt n1 p-acp n1.
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1005
And he is the happier man, that can live above the world, than he that swims in all its abundance.
And he is the Happier man, that can live above the world, than he that swims in all its abundance.
cc pns31 vbz dt jc n1, cst vmb vvi p-acp dt n1, cs pns31 cst vvz p-acp d po31 n1.
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1006
It is for want of better Metal, that Leather and Copper are stamped for Coin;
It is for want of better Metal, that Leather and Copper Are stamped for Coin;
pn31 vbz p-acp n1 pp-f jc n1, cst n1 cc n1 vbr vvn p-acp n1;
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1007
and for want of Faith, or exercising it on the Promise, that we set too high a price of the things of this world.
and for want of Faith, or exercising it on the Promise, that we Set too high a price of the things of this world.
cc p-acp n1 pp-f n1, cc vvg pn31 p-acp dt n1, cst pns12 vvb av j dt n1 pp-f dt n2 pp-f d n1.
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1008
This would, and nothing else can take off our Hearts from present things. Our Affections are too great a stream to be dryed up;
This would, and nothing Else can take off our Hearts from present things. Our Affections Are too great a stream to be dried up;
d vmd, cc pix av vmb vvi a-acp po12 n2 p-acp j n2. po12 n2 vbr av j dt n1 pc-acp vbi vvn a-acp;
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1009
but turned, they may be, into another Chanel; and truly, the world is too narrow a Chanel to contain them:
but turned, they may be, into Another Channel; and truly, the world is too narrow a Channel to contain them:
cc-acp vvn, pns32 vmb vbi, p-acp j-jn n1; cc av-j, dt n1 vbz av j dt n1 pc-acp vvi pno32:
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1010
But here is roomth enough, and more than enough for them all; here is a place of broad-water, no fear of wanting Sea-room.
But Here is roomth enough, and more than enough for them all; Here is a place of broad-water, no Fear of wanting Sea-room.
cc-acp av vbz vvz av-d, cc av-dc cs av-d c-acp pno32 d; av vbz dt n1 pp-f n1, dx n1 pp-f vvg n1.
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1011
If we would launch out into the Meditation of this blessed place, oh how should we find our Hearts inflamed with longing desires to be there,
If we would launch out into the Meditation of this blessed place, o how should we find our Hearts inflamed with longing Desires to be there,
cs pns12 vmd vvi av p-acp dt n1 pp-f d j-vvn n1, uh q-crq vmd pns12 vvi po12 n2 vvn p-acp j-vvg n2 pc-acp vbi a-acp,
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1012
and no more envy the Carnal world, for what we leave them here to enjoy,
and no more envy the Carnal world, for what we leave them Here to enjoy,
cc dx av-dc vvi dt j n1, p-acp r-crq pns12 vvb pno32 av pc-acp vvi,
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1013
than you would the Swine his swill, if you were going to Feast at a Princes Table;
than you would the Swine his swill, if you were going to Feast At a Princes Table;
cs pn22 vmd dt n1 po31 n1, cs pn22 vbdr vvg p-acp n1 p-acp dt ng1 n1;
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1014
which minds me of the next particular.
which minds me of the next particular.
r-crq vvz pno11 pp-f dt ord j.
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1015
Fourthly, Improve this Glorious Reward to reconcile death to thy thoughts, and make thee rather desire, than fear to be dissolved.Fourthly, Improve this Glorious Reward to reconcile death to thy thoughts, and make thee rather desire, than Fear to be dissolved.
ord, vvb d j n1 pc-acp vvi n1 p-acp po21 n2, cc vvb pno21 av-c vvi, cs n1 pc-acp vbi vvn.
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1016
Many were the Arguments, which the Philosophers, among the Heathens mustered up, to expel the fear of this King of Terrors;
Many were the Arguments, which the Philosophers, among the heathens mustered up, to expel the Fear of this King of Terrors;
d vbdr dt n2, r-crq dt n2, p-acp dt n2-jn vvn a-acp, pc-acp vvi dt n1 pp-f d n1 pp-f n2;
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1017
but the wisest of them were baffled in all their attempts therein.
but the Wisest of them were baffled in all their attempts therein.
cc-acp dt js pp-f pno32 vbdr vvn p-acp d po32 n2 av.
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1018
As it is said of Cicero, a little before his death, that he confessed the remedies, which he had prepared against this Enemy, proved, he knew not how,
As it is said of Cicero, a little before his death, that he confessed the remedies, which he had prepared against this Enemy, proved, he knew not how,
p-acp pn31 vbz vvn pp-f np1, dt j p-acp po31 n1, cst pns31 vvd dt n2, r-crq pns31 vhd vvn p-acp d n1, vvd, pns31 vvd xx c-crq,
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1019
but too weak and feeble for that purpose.
but too weak and feeble for that purpose.
cc-acp av j cc j p-acp d n1.
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1020
And one was bold to tell Plato, when he spake much of the contempt of death, Fortius loqueris, quàm vivis ;
And one was bold to tell Plato, when he spoke much of the contempt of death, Fortius loqueris, quàm vivis;
cc pi vbds j pc-acp vvi np1, c-crq pns31 vvd d pp-f dt n1 pp-f n1, fw-la fw-la, fw-la fw-la;
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1021
that he spoke higher than he lived;
that he spoke higher than he lived;
cst pns31 vvd av-jc cs pns31 vvd;
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1022
and no wonder, if we consider, in how dark a light they saw the existence of a future state;
and no wonder, if we Consider, in how dark a Light they saw the existence of a future state;
cc dx n1, cs pns12 vvb, p-acp c-crq j dt n1 pns32 vvd dt n1 pp-f dt j-jn n1;
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1023
and much more, at what a loss they were for finding the right way which leads to the happiness of it.
and much more, At what a loss they were for finding the right Way which leads to the happiness of it.
cc av-d av-dc, p-acp r-crq dt n1 pns32 vbdr p-acp vvg dt j-jn n1 r-crq vvz p-acp dt n1 pp-f pn31.
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1024
Neither do I wonder, that any wicked man under the Gospel, should be terrified at an approaching death,
Neither do I wonder, that any wicked man under the Gospel, should be terrified At an approaching death,
av-dx vdb pns11 vvb, cst d j n1 p-acp dt n1, vmd vbi vvn p-acp dt j-vvg n1,
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1025
and go down to the grave, as, they say, Bears go down an Hill, backward; afraid to see, or think of that state they are going into.
and go down to the grave, as, they say, Bears go down an Hill, backward; afraid to see, or think of that state they Are going into.
cc vvb a-acp p-acp dt n1, c-acp, pns32 vvb, vvz vvi a-acp dt n1, av-j; j pc-acp vvi, cc vvb pp-f d n1 pns32 vbr vvg p-acp.
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1026
For the more any knows of Heaven, without a well grounded hope of arriving there, the greater must his dread needs be.
For the more any knows of Heaven, without a well grounded hope of arriving there, the greater must his dread needs be.
p-acp dt av-dc d vvz pp-f n1, p-acp dt av j-vvn n1 pp-f vvg a-acp, dt jc vmb po31 n1 av vbi.
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1027
He that increaseth knowledge here, will be sure to increase his sorrow ;He that increases knowledge Here, will be sure to increase his sorrow;
pns31 cst vvz n1 av, vmb vbi j pc-acp vvi po31 n1;
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1028
but why any of the People of God, that have a hope of Heaven, should not in some measure overcome the prevalency, at least of this fear of death, is strange;
but why any of the People of God, that have a hope of Heaven, should not in Some measure overcome the prevalency, At least of this Fear of death, is strange;
cc-acp c-crq d pp-f dt n1 pp-f np1, cst vhb dt n1 pp-f n1, vmd xx p-acp d n1 vvi dt n1, p-acp ds pp-f d n1 pp-f n1, vbz j;
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1029
and, indeed, casts a reproach upon Christianity. The Turks (I have heard) some of them should say;
and, indeed, Cast a reproach upon Christianity. The Turks (I have herd) Some of them should say;
cc, av, vvz dt n1 p-acp np1. dt n2 (pns11 vhb vvn) d pp-f pno32 vmd vvi;
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1030
they did not think Christians believed there was an Heaven, because they saw them so loth to go to it.
they did not think Christians believed there was an Heaven, Because they saw them so loath to go to it.
pns32 vdd xx vvi np1 vvd a-acp vbds dt n1, c-acp pns32 vvd pno32 av j pc-acp vvi p-acp pn31.
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1031
Labour Christian, to wipe of this reproach, which these Infidels cast upon our Religion. First, Look thou buildest thy hope of Heaven, deep, and strong, upon a good ground;
Labour Christian, to wipe of this reproach, which these Infidels cast upon our Religion. First, Look thou buildest thy hope of Heaven, deep, and strong, upon a good ground;
n1 np1, pc-acp vvi pp-f d n1, r-crq d n2 vvn p-acp po12 n1. ord, vvb pns21 vv2 po21 n1 pp-f n1, j-jn, cc j, p-acp dt j n1;
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1032
which is Regenerating Grace, (for a dead Soul, cannot have a lively Hope) Then labour to hold fast the rejoycing of thy Hope unto the end, to which it would much conduce, to preserve a right notion of death in thy thoughts.
which is Regenerating Grace, (for a dead Soul, cannot have a lively Hope) Then labour to hold fast the rejoicing of thy Hope unto the end, to which it would much conduce, to preserve a right notion of death in thy thoughts.
r-crq vbz vvg n1, (c-acp dt j n1, vmbx vhi dt j n1) av vvi pc-acp vvi av-j dt vvg pp-f po21 n1 p-acp dt n1, p-acp r-crq pn31 vmd av-d vvi, pc-acp vvi dt j-jn n1 pp-f n1 p-acp po21 n2.
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1033
What else (Christian) is death to thee, but what Jordan was to the Israelites ? a passage from an howling Wilderness, of a sinful miserable World, where thou hast been pinched with Wants,
What Else (Christian) is death to thee, but what Jordan was to the Israelites? a passage from an howling Wilderness, of a sinful miserable World, where thou hast been pinched with Wants,
q-crq av (np1) vbz n1 p-acp pno21, cc-acp q-crq np1 vbds p-acp dt np1? dt n1 p-acp dt j-vvg n1, pp-f dt j j n1, c-crq pns21 vh2 vbn vvn p-acp vvz,
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1034
and stung with fiery Temptations, to a Land of Promise, where is safety to security, and fullness to Felicity:
and stung with fiery Temptations, to a Land of Promise, where is safety to security, and fullness to Felicity:
cc vvn p-acp j n2, p-acp dt n1 pp-f n1, q-crq vbz n1 p-acp n1, cc n1 p-acp np1:
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1035
where thou wilt find the absence of nothing, but sin and sorrow.
where thou wilt find the absence of nothing, but since and sorrow.
c-crq pns21 vm2 vvi dt n1 pp-f pix, cc-acp n1 cc n1.
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1036
Look upon it, as the uncovering of the Ark of thy body, wherein thou hast been tossed and tumbled sorely upon the waves of a restless life, to set thee on shore on Heavens firm and peaceable Land. Is the betrothed Spouse afraid of her Marriage day? or a Prince loth to cross a narrow Sea, to take possession of a wide Kingdom,
Look upon it, as the uncovering of the Ark of thy body, wherein thou hast been tossed and tumbled sorely upon the waves of a restless life, to Set thee on shore on Heavens firm and peaceable Land. Is the betrothed Spouse afraid of her Marriage day? or a Prince loath to cross a narrow Sea, to take possession of a wide Kingdom,
n1 p-acp pn31, c-acp dt n-vvg pp-f dt n1 pp-f po21 n1, c-crq pns21 vh2 vbn vvn cc vvn av-j p-acp dt n2 pp-f dt j n1, pc-acp vvi pno21 p-acp n1 p-acp n2 j cc j n1 vbz dt j-vvn n1 j pp-f po31 n1 n1? cc dt n1 j pc-acp vvi dt j n1, pc-acp vvi n1 pp-f dt j n1,
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1037
and a rich Crown, that wait only for his coming? No (Christian) fear not thou death,
and a rich Crown, that wait only for his coming? No (Christian) Fear not thou death,
cc dt j n1, cst vvb av-j p-acp po31 n-vvg? uh-dx (np1) vvb xx pns21 n1,
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1038
but rather let thy heart revive with old Jacobs, at the sight of this Wagon or Chariot, which is sent to bring thee over to thy Heavenly Fathers house.
but rather let thy heart revive with old Jacobs, At the sighed of this Wagon or Chariot, which is sent to bring thee over to thy Heavenly Father's house.
cc-acp av-c vvb po21 n1 vvi p-acp j np1, p-acp dt n1 pp-f d n1 cc n1, r-crq vbz vvn pc-acp vvi pno21 a-acp p-acp po21 j ng1 n1.
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1039
Fifthly, Let it moderate your sorrow, for the death of your Pious Friends, and useful Instruments in their Generations.Fifthly, Let it moderate your sorrow, for the death of your Pious Friends, and useful Instruments in their Generations.
ord, vvb pn31 vvi po22 n1, p-acp dt n1 pp-f po22 j n2, cc j n2 p-acp po32 n2.
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1040
Indeed, the loss of such is great, to those that are left behind; and therefore God allows us to mourn, when such breaches are made upon us;
Indeed, the loss of such is great, to those that Are left behind; and Therefore God allows us to mourn, when such Breaches Are made upon us;
np1, dt n1 pp-f d vbz j, p-acp d cst vbr vvn a-acp; cc av np1 vvz pno12 pc-acp vvi, c-crq d n2 vbr vvn p-acp pno12;
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1041
but withal, he sets bounds to our sorrow, that we sorrow not even as others, which have no hope, nor mourn so as to refuse to be comforted;
but withal, he sets bounds to our sorrow, that we sorrow not even as Others, which have no hope, nor mourn so as to refuse to be comforted;
cc-acp av, pns31 vvz n2 p-acp po12 n1, cst pns12 n1 xx av c-acp n2-jn, r-crq vhb dx n1, ccx vvb av c-acp pc-acp vvi pc-acp vbi vvn;
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1042
to take our own loss so to heart, as not to rejoyce in their gain:
to take our own loss so to heart, as not to rejoice in their gain:
pc-acp vvi po12 d n1 av p-acp n1, c-acp xx pc-acp vvi p-acp po32 n1:
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1043
Is this thy kindness to thy Friends? wouldst thou have them labour, and never rest? work,
Is this thy kindness to thy Friends? Wouldst thou have them labour, and never rest? work,
vbz d po21 n1 p-acp po21 n2? vmd2 pns21 vhi pno32 n1, cc av-x vvi? n1,
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1044
and never receive their reward? They could not have had these here, but they have them where they are gone.
and never receive their reward? They could not have had these Here, but they have them where they Are gone.
cc av-x vvb po32 n1? pns32 vmd xx vhi vhn d av, cc-acp pns32 vhb pno32 c-crq pns32 vbr vvn.
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1045
Oh be not unkind to them, by being over-kind to your selves.
O be not unkind to them, by being overkind to your selves.
uh vbb xx j p-acp pno32, p-acp vbg n1 p-acp po22 n2.
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1046
If ye loved me, ye would rejoice, (saith our Saviour to his Disciples) because I said I go to the Father, Joh. 16.28.If you loved me, you would rejoice, (Says our Saviour to his Disciples) Because I said I go to the Father, John 16.28.
cs pn22 vvd pno11, pn22 vmd vvi, (vvz po12 n1 p-acp po31 n2) c-acp pns11 vvd pns11 vvb p-acp dt n1, np1 crd.
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1047
As if he had said to them, you are indeed (my Disciples) too selvish.
As if he had said to them, you Are indeed (my Disciples) too selvish.
p-acp cs pns31 vhd vvn p-acp pno32, pn22 vbr av (po11 n2) av j.
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1048
You think what you shall lose if I depart hence, but you do not consider, what I should lose, by my staying here:
You think what you shall loose if I depart hence, but you do not Consider, what I should loose, by my staying Here:
pn22 vvb r-crq pn22 vmb vvi cs pns11 vvb av, cc-acp pn22 vdb xx vvi, r-crq pns11 vmd vvi, p-acp po11 n-vvg av:
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1049
You see the poor condition I live in here on Earth, and know the Royalty and Glory I am going to be possessed of in Heaven;
You see the poor condition I live in Here on Earth, and know the Royalty and Glory I am going to be possessed of in Heaven;
pn22 vvb dt j n1 pns11 vvb p-acp av p-acp n1, cc vvb dt n1 cc n1 pns11 vbm vvg pc-acp vbi vvn pp-f p-acp n1;
(5) sermon (DIV1)
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1050
and are you unwilling I should be advanced to my Throne there;
and Are you unwilling I should be advanced to my Throne there;
cc vbr pn22 j pns11 vmd vbi vvn p-acp po11 n1 a-acp;
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1051
and that after I shall have finished the work of your Redemption here? Truly you are unkind,
and that After I shall have finished the work of your Redemption Here? Truly you Are unkind,
cc d c-acp pns11 vmb vhi vvn dt n1 pp-f po22 n1 av? np1 pn22 vbr j,
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1052
and shew but little love, in this, to me, your dear Lord and Saviour.
and show but little love, in this, to me, your dear Lord and Saviour.
cc vvi p-acp j n1, p-acp d, p-acp pno11, po22 j-jn n1 cc n1.
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1053
Nor do we express much love to our deceased Friends, of whose happy change we have no reason to doubt, if their incomparable advantage doth not make us more rejoyce for them,
Nor do we express much love to our deceased Friends, of whose happy change we have no reason to doubt, if their incomparable advantage does not make us more rejoice for them,
ccx vdb pns12 vvi d n1 p-acp po12 j-vvn n2, pp-f rg-crq j n1 pns12 vhb dx n1 pc-acp vvi, cs po32 j n1 vdz xx vvi pno12 dc vvi p-acp pno32,
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1054
than our loss, make us mourn for our selves.
than our loss, make us mourn for our selves.
cs po12 n1, vvb pno12 vvi p-acp po12 n2.
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1055
If we be, as they were, (sincere and faithful Christians) our loss is but short;
If we be, as they were, (sincere and faithful Christians) our loss is but short;
cs pns12 vbb, c-acp pns32 vbdr, (j cc j np1) po12 n1 vbz p-acp j;
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1056
ere long we shall recover it, by being taken up to them;
ere long we shall recover it, by being taken up to them;
c-acp av-j pns12 vmb vvi pn31, p-acp vbg vvn a-acp p-acp pno32;
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1057
they are not lost, but gone a little before, whither the rest of their Brethren, ere long, shall be called.
they Are not lost, but gone a little before, whither the rest of their Brothers, ere long, shall be called.
pns32 vbr xx vvn, cc-acp vvn dt j a-acp, c-crq dt n1 pp-f po32 n2, c-acp av-j, vmb vbi vvn.
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1058
And while we are left here behind, we have a God to live upon, who cannot dye, who will not leave us,
And while we Are left Here behind, we have a God to live upon, who cannot die, who will not leave us,
cc cs pns12 vbr vvn av p-acp, pns12 vhb dt n1 pc-acp vvi p-acp, r-crq vmbx vvi, r-crq vmb xx vvi pno12,
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1059
and whose presence is sufficient to compensate, I trow, the absence, not of one, but all our Friends.
and whose presence is sufficient to compensate, I trow, the absence, not of one, but all our Friends.
cc rg-crq n1 vbz j p-acp j, pns11 vvb, dt n1, xx pp-f pi, cc-acp d po12 n2.
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1060
Would Elkanah be thought better to his barren Wife, than ten Sons? May not God then look his Children,
Would Elkanah be Thought better to his barren Wife, than ten Sons? May not God then look his Children,
vmd np1 vbi vvn av-jc p-acp po31 j n1, cs crd n2? vmb xx np1 av vvi po31 n2,
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1061
when bereaved of any Creature Comforts, should count the having him better, yea, infinitely better than them all.
when bereft of any Creature Comforts, should count the having him better, yea, infinitely better than them all.
c-crq vvn pp-f d n1 n2, vmd vvi dt vhg pno31 j, uh, av-j av-jc cs pno32 d.
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1062
Let therefore every Saint, in this, and all other bereavements, solace himself with this of David, Psalm 18.46. The Lord liveth, and blessed be my rock, and let the God of my Salvation be exalted.
Let Therefore every Saint, in this, and all other bereavements, solace himself with this of David, Psalm 18.46. The Lord lives, and blessed be my rock, and let the God of my Salvation be exalted.
vvb av d n1, p-acp d, cc d j-jn n2, n1 px31 p-acp d pp-f np1, np1 crd. dt n1 vvz, cc vvn vbb po11 n1, cc vvb dt n1 pp-f po11 n1 vbi vvn.
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1063
It is expected, I know, that I should now speak something of that Noble (and without offence, I hope, I may say) Elect Lady;
It is expected, I know, that I should now speak something of that Noble (and without offence, I hope, I may say) Elect Lady;
pn31 vbz vvn, pns11 vvb, cst pns11 vmd av vvi pi pp-f d j (cc p-acp n1, pns11 vvb, pns11 vmb vvi) j n1;
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1064
the Solemnization of whose Funeral, occasioned this our sorrowful meeting;
the Solemnization of whose Funeral, occasioned this our sorrowful meeting;
dt n1 pp-f rg-crq n1, vvn d po12 j n1;
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1065
which should I not do, without doubt, I should send you all away, very much dissatisfyed.
which should I not do, without doubt, I should send you all away, very much dissatisfied.
r-crq vmd pns11 xx vdi, p-acp n1, pns11 vmd vvi pn22 d av, av av-d vvn.
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1066
But far be it from me, that I should by my silence, put her light (now she is dead) under a Bushel, which shined,
But Far be it from me, that I should by my silence, put her Light (now she is dead) under a Bushel, which shined,
p-acp av-j vbi pn31 p-acp pno11, cst pns11 vmd p-acp po11 n1, vvd po31 n1 (av pns31 vbz j) p-acp dt n1, r-crq vvd,
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1067
before all your eyes, so radiently, while she was alive, even as a great Candle, on an high Candlestick.
before all your eyes, so radiently, while she was alive, even as a great Candle, on an high Candlestick.
p-acp d po22 n2, av av-j, cs pns31 vbds j, av c-acp dt j n1, p-acp dt j n1.
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1068
It was said of John Baptist, all men counted John, that he was a Prophet indeed.
It was said of John Baptist, all men counted John, that he was a Prophet indeed.
pn31 vbds vvn pp-f np1 np1, d n2 vvn np1, cst pns31 vbds dt n1 av.
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1069
And I am perswaded, that all who knew her, esteemed the Lady Vere a Christian indeed. Truly,
And I am persuaded, that all who knew her, esteemed the Lady Vere a Christian indeed. Truly,
cc pns11 vbm vvn, cst d r-crq vvd pno31, vvd dt n1 np1 dt np1 av. av-j,
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1070
if we may not think so of her, we shall be at a great loss to find such Characters, by which we may judge any at all to be so.
if we may not think so of her, we shall be At a great loss to find such Characters, by which we may judge any At all to be so.
cs pns12 vmb xx vvi av pp-f pno31, pns12 vmb vbi p-acp dt j n1 pc-acp vvi d n2, p-acp r-crq pns12 vmb vvi d p-acp d pc-acp vbi av.
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1071
I shall begin to speak of her, where she her self began to be, her Birth, I mean,
I shall begin to speak of her, where she her self began to be, her Birth, I mean,
pns11 vmb vvi pc-acp vvi pp-f pno31, c-crq pns31 pno31 n1 vvd pc-acp vbi, po31 n1, pns11 vvb,
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1072
and Parentage, from which she had her Extraction. And this was High and Ancient on both sides.
and Parentage, from which she had her Extraction. And this was High and Ancient on both sides.
cc n1, p-acp r-crq pns31 vhd po31 n1. cc d vbds j cc j p-acp d n2.
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1073
For by her Mothers side, she sprang from the chief of the Throg-mortons Family;
For by her Mother's side, she sprang from the chief of the Throg-mortons Family;
p-acp p-acp po31 ng1 n1, pns31 vvd p-acp dt n-jn pp-f dt j n1;
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1074
and by the Fathers side, was extracted of the Ancient Family of the Tracies, at Todington in Gloucester-shire. She was the youngest of Fifteen Children;
and by the Father's side, was extracted of the Ancient Family of the Tracies, At Todington in Gloucestershire. She was the youngest of Fifteen Children;
cc p-acp dt ng1 n1, vbds vvn pp-f dt j n1 pp-f dt n2, p-acp np1 p-acp n1. pns31 vbds dt js pp-f crd n2;
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1075
born on the Eighteenth day of May, Anno 1581. being the 23. of Queen Elizabeth. Her Mother dyed three days after she was Born;
born on the Eighteenth day of May, Anno 1581. being the 23. of Queen Elizabeth. Her Mother died three days After she was Born;
vvn p-acp dt ord n1 pp-f np1, fw-la crd vbg dt crd pp-f n1 np1. po31 n1 vvd crd n2 c-acp pns31 vbds vvn;
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1076
and her Father, when she was but eight years old. Thus soon was she an Orphan;
and her Father, when she was but eight Years old. Thus soon was she an Orphan;
cc po31 n1, c-crq pns31 vbds p-acp crd n2 j. av av vbds pns31 dt n1;
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1077
but, indeed, they only are Orphans, who have no Father in Heaven. When her Father and her Mother thus forsook her, the Lord took her up.
but, indeed, they only Are Orphans, who have no Father in Heaven. When her Father and her Mother thus forsook her, the Lord took her up.
cc-acp, av, pns32 av-j vbr n2, r-crq vhb dx n1 p-acp n1. c-crq po31 n1 cc po31 n1 av vvd pno31, dt n1 vvd pno31 a-acp.
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1078
The many Experiences she had all along her life, of Gods most tender care over her, occasioned her to chuse this for her Motto (which is found written by her, in the front of most of her Books in her Closet) God will Provide. She took much delight in speaking of one of her Ancestors,
The many Experiences she had all along her life, of God's most tender care over her, occasioned her to choose this for her Motto (which is found written by her, in the front of most of her Books in her Closet) God will Provide. She took much delight in speaking of one of her Ancestors,
dt d n2 pns31 vhd d p-acp po31 n1, pp-f n2 av-ds j n1 p-acp pno31, vvn pno31 pc-acp vvi d p-acp po31 n1 (r-crq vbz vvn vvn p-acp pno31, p-acp dt n1 pp-f ds pp-f po31 n2 p-acp po31 n1) np1 vmb vvb. pns31 vvd d n1 p-acp vvg pp-f crd pp-f po31 n2,
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1079
as one of the greatest Honours to her Family.
as one of the greatest Honours to her Family.
c-acp pi pp-f dt js ng1 p-acp po31 n1.
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1080
William Tracy of Toddington, Esquire, mentioned by Mr. Fox in his Martyrology, who in the Reign of King Henry the Eighth, for the sound Profession of his Faith, made by him in his last Will and Testament, was after his Decease, condemned to have his body taken out of the ground and burnt; which Sentence, accordingly was executed. She was twice Married;William Tracy of Toddington, Esquire, mentioned by Mr. Fox in his Martyrology, who in the Reign of King Henry the Eighth, for the found Profession of his Faith, made by him in his last Will and Testament, was After his Decease, condemned to have his body taken out of the ground and burned; which Sentence, accordingly was executed. She was twice Married;
np1 np1 pp-f np1, n1, vvd p-acp n1 n1 p-acp po31 n1, r-crq p-acp dt vvi pp-f n1 np1 dt ord, p-acp dt j n1 pp-f po31 n1, vvn p-acp pno31 p-acp po31 ord n1 cc n1, vbds p-acp po31 n1, vvd pc-acp vhi po31 n1 vvn av pp-f dt n1 cc vvn; r-crq n1, av-vvg vbds vvn. pns31 vbds av vvn;
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1081
to Mr. William Hobby, her first Husband, at Nineteen Years of Age, by whom she had two Sons, which were Religiously Educated by her;
to Mr. William Hobby, her First Husband, At Nineteen years of Age, by whom she had two Sons, which were Religiously Educated by her;
p-acp n1 np1 n1, po31 ord n1, p-acp crd n2 pp-f n1, p-acp ro-crq pns31 vhd crd n2, r-crq vbdr av-j vvn p-acp pno31;
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1082
the happy fruit of this her care, she reaped at their Pious Deaths (for they both went young to Heaven) the Younger dyed in the Fourteenth Year of his Age;
the happy fruit of this her care, she reaped At their Pious Death's (for they both went young to Heaven) the Younger died in the Fourteenth Year of his Age;
dt j n1 pp-f d po31 n1, pns31 vvd p-acp po32 j n2 (c-acp pns32 d vvd j p-acp n1) dt jc vvd p-acp dt ord n1 pp-f po31 n1;
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1083
the Elder in his Three and Twentieth, much admired for his Parts, and loved for his Piety.
the Elder in his Three and Twentieth, much admired for his Parts, and loved for his Piety.
dt n-jn p-acp po31 crd cc ord, d vvn p-acp po31 n2, cc vvd p-acp po31 n1.
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1084
Her second Husband was, Sir Horace Vere, afterward Baron of Tilbury ;
Her second Husband was, Sir Horace Vere, afterwards Baron of Tilbury;
po31 ord n1 vbds, n1 np1 np1, av n1 pp-f np1;
(5) sermon (DIV1)
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1085
so Noble and Excellent a Person, that I must not name him without some Honourable Reflection;
so Noble and Excellent a Person, that I must not name him without Some Honourable Reflection;
av j cc j dt n1, cst pns11 vmb xx vvi pno31 p-acp d j n1;
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1086
one whose Coat Armour made more Renowned, than his Coat of Arms;
one whose Coat Armour made more Renowned, than his Coat of Arms;
pi rg-crq n1 n1 vvd av-dc j-vvn, cs po31 n1 pp-f n2;
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1087
and his Personal Atchievements in the field, ennobled more, than the High Blood he borrowed from his Ancestors.
and his Personal Achievements in the field, ennobled more, than the High Blood he borrowed from his Ancestors.
cc po31 j n2 p-acp dt n1, vvn av-dc, cs dt j n1 pns31 vvd p-acp po31 n2.
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1088
But his Piety gave him the highest Character of all;
But his Piety gave him the highest Character of all;
p-acp po31 n1 vvd pno31 dt js n1 pp-f d;
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1089
by the other he got a great Name, like unto the great Men, that are in the Earth ;
by the other he god a great Name, like unto the great Men, that Are in the Earth;
p-acp dt n-jn pns31 vvd dt j n1, av-j p-acp dt j n2, cst vbr p-acp dt n1;
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1090
but by this he obtained a good Name. And even Tacitus, the Roman Historian, prefers a praise from Goodness, but by this he obtained a good Name. And even Tacitus, the Roman Historian, prefers a praise from goodness,
p-acp p-acp d pns31 vvd dt j n1. cc av np1, dt np1 np1, vvz dt n1 p-acp n1,
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1091
before that which is obtained by Greatness.
before that which is obtained by Greatness.
p-acp d r-crq vbz vvn p-acp n1.
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1092
And therefore speaking of a Noble Roman, saith, he was, inter claros potiùs quàm inter bonos censendus.
And Therefore speaking of a Noble Roman, Says, he was, inter claros potiùs quàm inter bonos censendus.
cc av vvg pp-f dt j njp, vvz, pns31 vbds, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
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1093
This Noble Lord was one, who could wrestle with God, as well as fight with Men;
This Noble Lord was one, who could wrestle with God, as well as fight with Men;
d j n1 vbds pi, r-crq vmd vvi p-acp np1, c-acp av c-acp vvi p-acp n2;
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1094
and may be thought to have got his Victories upon his knees in his Closet, before he drew his Sword in the Field.
and may be Thought to have god his Victories upon his knees in his Closet, before he drew his Sword in the Field.
cc vmb vbi vvn pc-acp vhi vvn po31 n2 p-acp po31 n2 p-acp po31 n1, c-acp pns31 vvd po31 n1 p-acp dt n1.
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1095
And when he had overcome his Enemies, he could overcome himself also;
And when he had overcome his Enemies, he could overcome himself also;
cc c-crq pns31 vhd vvn po31 n2, pns31 vmd vvi px31 av;
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1096
being one of the humblest Souls, in whom so much true worth lodged, that I have heard of.
being one of the Humblest Souls, in whom so much true worth lodged, that I have herd of.
vbg crd pp-f dt js n2, p-acp ro-crq av d j n1 vvn, cst pns11 vhb vvn pp-f.
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1097
His good Lady would say, she honoured him for his Valour, but most, for the Grace of God which shined in him.
His good Lady would say, she honoured him for his Valour, but most, for the Grace of God which shined in him.
po31 j n1 vmd vvi, pns31 vvd pno31 p-acp po31 n1, cc-acp ds, p-acp dt n1 pp-f np1 r-crq vvd p-acp pno31.
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1098
Thus she did, coruscare radiis Mariti, shined by the Rays of her Husbands Excellencies;
Thus she did, coruscare radiis Mariti, shined by the Rays of her Husbands Excellencies;
av pns31 vdd, vvb fw-la np1, vvd p-acp dt n2 pp-f po31 ng1 n2;
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1099
but not only with these, for she had radient Beams of her own, by which she cast like Honour upon him, as she received from him.
but not only with these, for she had radiant Beams of her own, by which she cast like Honour upon him, as she received from him.
cc-acp xx av-j p-acp d, c-acp pns31 vhd j n2 pp-f po31 d, p-acp r-crq pns31 vvd av-j n1 p-acp pno31, c-acp pns31 vvd p-acp pno31.
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1100
So happily was this Noble Couple suited, us in the high Extraction of both their Births,
So happily was this Noble Couple suited, us in the high Extraction of both their Births,
av av-j vbds d j n1 vvn, pno12 p-acp dt j n1 pp-f d po32 n2,
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1101
so also in the rest of their accomplishments, that they mutually illustrated each the others Honour.
so also in the rest of their accomplishments, that they mutually illustrated each the Others Honour.
av av p-acp dt n1 pp-f po32 n2, cst pns32 av-j vvn d dt n2-jn n1.
(5) sermon (DIV1)
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1102
But passing by all her secular Prerogatives, we shall now present her to you, in some of her spiritual Excellencies.
But passing by all her secular Prerogatives, we shall now present her to you, in Some of her spiritual Excellencies.
p-acp vvg p-acp d po31 j n2, pns12 vmb av vvi pno31 p-acp pn22, p-acp d pp-f po31 j n2.
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1103
These, indeed, give the intrinsick value to a person.
These, indeed, give the intrinsic valve to a person.
np1, av, vvb dt j n1 p-acp dt n1.
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1104
He that would take the true height of of a man, must not measure him with the vantage-ground he stands on.
He that would take the true height of of a man, must not measure him with the vantage-ground he Stands on.
pns31 cst vmd vvi dt j n1 pp-f pp-f dt n1, vmb xx vvi pno31 p-acp dt n1 pns31 vvz a-acp.
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1105
I may say of this Gracious Lady, what Nehemiah said of another Noble Person in his time;
I may say of this Gracious Lady, what Nehemiah said of Another Noble Person in his time;
pns11 vmb vvi pp-f d j n1, r-crq np1 vvd pp-f j-jn j n1 p-acp po31 n1;
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1106
She was a Faithful Woman, and feared God above many.
She was a Faithful Woman, and feared God above many.
pns31 vbds dt j n1, cc vvd np1 p-acp d.
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1107
Some are so prodigiously wicked, that they seem to have wedded the Vices of many others. some Are so prodigiously wicked, that they seem to have wedded the Vices of many Others.
d vbr av av-j j, cst pns32 vvb pc-acp vhi vvn dt n2 pp-f d n2-jn.
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1108
But this good Lady may be said to have collected the Excellencies of many other Christians.
But this good Lady may be said to have collected the Excellencies of many other Christians.
p-acp d j n1 vmb vbi vvn pc-acp vhi vvn dt n2 pp-f d j-jn np1.
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1109
In her you might have seen these various Graces, which grow to an eminency, but severally in others, met altogether in one knot;
In her you might have seen these various Graces, which grow to an eminency, but severally in Others, met altogether in one knot;
p-acp pno31 pn22 vmd vhi vvn d j n2, r-crq vvb p-acp dt n1, cc-acp av-j p-acp n2-jn, vvd av p-acp crd n1;
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1110
I shall speak of a few. First, The fear of the Great God, was very great in her;
I shall speak of a few. First, The Fear of the Great God, was very great in her;
pns11 vmb vvi pp-f dt d. ord, dt n1 pp-f dt j np1, vbds av j p-acp pno31;
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1111
wonderful tender she was of offending him. She hath been often heard to say, and that solemnly;
wondered tender she was of offending him. She hath been often herd to say, and that solemnly;
j j pns31 vbds a-acp vvg pno31. pns31 vhz vbn av vvn pc-acp vvi, cc cst av-j;
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1112
Oh, I would not sin against my God. She professed, that she dreaded Hell most, as a place where God was Blasphemed.
O, I would not sin against my God. She professed, that she dreaded Hell most, as a place where God was Blasphemed.
uh, pns11 vmd xx vvi p-acp po11 n1. pns31 vvd, cst pns31 vvd n1 av-ds, c-acp dt n1 c-crq np1 vbds vvn.
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1113
Oh pretious Saint, to dread Hells sin, more than Hells fire. Secondly, Her Zeal to the Worship of God, was eminent.
O precious Saint, to dread Hells since, more than Hells fire. Secondly, Her Zeal to the Worship of God, was eminent.
uh j n1, p-acp j ng1 n1, av-dc cs ng1 n1. ord, po31 n1 p-acp dt n1 pp-f np1, vbds j.
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1114
First, To the Publick, this was evidenced many ways.First, To the Public, this was evidenced many ways.
ord, p-acp dt j, d vbds vvn d n2.
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1115
First, By her Zeal, to get able and faithful Ministers for those Livings she had in her dispose;First, By her Zeal, to get able and faithful Ministers for those Livings she had in her dispose;
ord, p-acp po31 n1, pc-acp vvi j cc j n2 p-acp d n2-vvg pns31 vhd p-acp po31 n1;
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1116
and by improving her utmost interest, to procure the like for this Parish, where she resided, in its several vacancies.
and by improving her utmost Interest, to procure the like for this Parish, where she resided, in its several vacancies.
cc p-acp vvg po31 j n1, pc-acp vvi dt j p-acp d n1, c-crq pns31 vvn, p-acp po31 j n2.
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1117
And herein the Noble Patron, did most kindly gratifie her with the choice, deeply obliging, not only her Honour, but the whole Town thereby;
And herein the Noble Patron, did most kindly gratify her with the choice, deeply obliging, not only her Honour, but the Whole Town thereby;
cc av dt j n1, vdd av-ds av-j vvi pno31 p-acp dt n1, av-jn vvg, xx av-j po31 n1, p-acp dt j-jn n1 av;
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1118
so that you in this place, have lived in a Goshen of Gospel light for a long season;
so that you in this place, have lived in a Goshen of Gospel Light for a long season;
av cst pn22 p-acp d n1, vhb vvn p-acp dt np1 pp-f n1 n1 p-acp dt j n1;
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1119
and are able also to tell, how comfortably she spake to those that taught the good Word of the Lord amongst you.
and Are able also to tell, how comfortably she spoke to those that taught the good Word of the Lord among you.
cc vbr j av pc-acp vvi, c-crq av-j pns31 vvd p-acp d cst vvd dt j n1 pp-f dt n1 p-acp pn22.
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What countenance, and real encouragement she gave them in the Lords Work, without sparing her purse to do it.
What countenance, and real encouragement she gave them in the lords Work, without sparing her purse to do it.
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Secondly, By her constant attendance on the Publick Worship, so long as the Lord vouchsafed her any health:Secondly, By her constant attendance on the Public Worship, so long as the Lord vouchsafed her any health:
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yea, she did not only attend on it her self, but was careful that her Family should do the same with her.
yea, she did not only attend on it her self, but was careful that her Family should do the same with her.
uh, pns31 vdd xx av-j vvi p-acp pn31 po31 n1, cc-acp vbds j cst po31 n1 vmd vdi dt d p-acp pno31.
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They that would not serve God with her, were no Servants for her. Thirdly, She was no less devout in, than constant at the Publick Worship.
They that would not serve God with her, were no Servants for her. Thirdly, She was no less devout in, than constant At the Public Worship.
pns32 cst vmd xx vvi np1 p-acp pno31, vbdr dx n2 p-acp pno31. ord, pns31 vbds av-dx av-dc j p-acp, cs j p-acp dt j n1.
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She durst not trifle with Holy things, which made one (in this respect) say of her, That this Lady, by her Solemn and Reverent Deportment in Divine Worship, would make one believe that there is a God indeed.
She durst not trifle with Holy things, which made one (in this respect) say of her, That this Lady, by her Solemn and Reverend Deportment in Divine Worship, would make one believe that there is a God indeed.
pns31 vvd xx vvi p-acp j n2, r-crq vvd crd (p-acp d n1) vvi pp-f pno31, cst d n1, p-acp po31 j cc j n1 p-acp j-jn n1, vmd vvi pi vvi cst pc-acp vbz dt n1 av.
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As for the Sacrament of the Lords Supper, which is so dismally neglected by many;
As for the Sacrament of the lords Supper, which is so dismally neglected by many;
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her desires were most Ardent to partake of it frequently, saying, (as the Minister of the place informed me) that she durst not neglect, no, not any one opportunity, that was offered for the enjoying this Sacred Ordinance.
her Desires were most ardent to partake of it frequently, saying, (as the Minister of the place informed me) that she durst not neglect, no, not any one opportunity, that was offered for the enjoying this Sacred Ordinance.
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And, oh, how intent was she in Preparation for it? the whole preceding week was taken up by her for that work;
And, o, how intent was she in Preparation for it? the Whole preceding Week was taken up by her for that work;
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in which, she would always have a private Fast with her Family, or a secret one in her Closet.
in which, she would always have a private Fast with her Family, or a secret one in her Closet.
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Was not this one that meant to go to Heaven in good earnest? Secondly, The Private Worship of God.
Was not this one that meant to go to Heaven in good earnest? Secondly, The Private Worship of God.
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Let us follow her from the Church, to her own House, and we shall find, that she brought her Religion and Devotion home with her,
Let us follow her from the Church, to her own House, and we shall find, that she brought her Religion and Devotion home with her,
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and did not leave them in her Pue behind her, till she returned to it again the next Sabbath.
and did not leave them in her Pue behind her, till she returned to it again the next Sabbath.
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Some can complement God Almighty, before their Neighbours, on the Sabbath, but care not to acquaint with God at home all the week after.
some can compliment God Almighty, before their Neighbours, on the Sabbath, but care not to acquaint with God At home all the Week After.
d vmb vvi np1 j-jn, p-acp po32 n2, p-acp dt n1, cc-acp vvb xx pc-acp vvi p-acp np1 p-acp n1-an d dt n1 a-acp.
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But if ever any privite dwelling, might be called a Chappel or little Sanctuary, her house was such.
But if ever any privite Dwelling, might be called a Chapel or little Sanctuary, her house was such.
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There you might find her, and her Family, twice every day, upon their knees, solemnly Worshipping the Great God;
There you might find her, and her Family, twice every day, upon their knees, solemnly Worshipping the Great God;
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there you might see them, humbly sitting, at his feet, to hear his most Holy Word read unto them;
there you might see them, humbly sitting, At his feet, to hear his most Holy Word read unto them;
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concluding constantly their Evening Service, with Singing one of Davids Psalms. What Strangers soever were present, there was no putting by,
concluding constantly their Evening Service, with Singing one of Davids Psalms. What Strangers soever were present, there was no putting by,
vvg av-j po32 n1 n1, p-acp vvg crd pp-f npg1 n2. q-crq n2 av vbdr j, pc-acp vbds dx n-vvg p-acp,
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or adjoyning the Worship of God to a more convenient season.
or adjoining the Worship of God to a more convenient season.
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On the Lords day, you might hear the Sermons Preached in Publick, repeated to the Family, the Servants called to give an account before her,
On the lords day, you might hear the Sermons Preached in Public, repeated to the Family, the Servants called to give an account before her,
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or what they remembred, the high Praises of God sounded forth by the whole Family together.
or what they remembered, the high Praises of God sounded forth by the Whole Family together.
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After Supper again, you might hear the Servants in their room, exercising themselves in the same Heavenly Duty of Singing Psalms.
After Supper again, you might hear the Servants in their room, exercising themselves in the same Heavenly Duty of Singing Psalms.
p-acp n1 av, pn22 vmd vvi dt n2 p-acp po32 n1, vvg px32 p-acp dt d j n1 pp-f vvg n2.
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And no sooner did the good Lady hear them strike up, but away she would go to joyn with them in that duty.
And no sooner did the good Lady hear them strike up, but away she would go to join with them in that duty.
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Follow her up the stairs, there you should be sure to find her, twice every day, shut up some hours in her Closet (which was excellently furnished with Pious Books of Practical Divinity) Here she redeemed much pretious time, in reading the holy Scriptures,
Follow her up the stairs, there you should be sure to find her, twice every day, shut up Some hours in her Closet (which was excellently furnished with Pious Books of Practical Divinity) Here she redeemed much precious time, in reading the holy Scriptures,
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and other good Books, that might give her further light into them, and help to put more heat into that light she had obtained.
and other good Books, that might give her further Light into them, and help to put more heat into that Light she had obtained.
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Here she poured out her devout Soul, with such fervours of Spirit in Prayer, as could not be hid (sometimes) from those her Maidens, whose occasions drew them, at any time, near her Closet dore;
Here she poured out her devout Soul, with such fervours of Spirit in Prayer, as could not be hid (sometime) from those her Maidens, whose occasions drew them, At any time, near her Closet door;
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and yet are we not at an end of this good Ladies Devotions;
and yet Are we not At an end of this good Ladies Devotions;
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for every night she would, her self, pray with her Maidens, before she went to bed.
for every night she would, her self, pray with her Maidens, before she went to Bed.
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And now, is it any wonder, she grew so rich in Grace, who drove so great,
And now, is it any wonder, she grew so rich in Grace, who drove so great,
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and constant a Trade in the means of Grace, and had so many ways to bring her in Spiritual gains?
and constant a Trade in the means of Grace, and had so many ways to bring her in Spiritual gains?
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Thirdly, Her Love to God (besides what already hath been said) did many ways make it self evident to be of an high degree.Thirdly, Her Love to God (beside what already hath been said) did many ways make it self evident to be of an high degree.
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First, The mournful complaints she would make, that she could love God no more; the reason of which indeed was, because she loved him so much.First, The mournful complaints she would make, that she could love God no more; the reason of which indeed was, Because she loved him so much.
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Therefore she thought she loved him so little, because she knew she could never love him enough.
Therefore she Thought she loved him so little, Because she knew she could never love him enough.
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The truth is, she had such raised apprehensions of Gods Glorious Excellency, as caused her to think her highest affections unworthy of him.
The truth is, she had such raised apprehensions of God's Glorious Excellency, as caused her to think her highest affections unworthy of him.
dt n1 vbz, pns31 vhd d vvn n2 pp-f n2 j n1, c-acp vvd pno31 pc-acp vvi po31 js n2 j pp-f pno31.
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None, indeed, that have such high apprehensions of the Divine greatness and goodness, can love him little,
None, indeed, that have such high apprehensions of the Divine greatness and Goodness, can love him little,
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or think their love, when most, to be great.
or think their love, when most, to be great.
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Secondly, The vehement desires, and longings, she had to be gone hence, that she might be with Christ.Secondly, The vehement Desires, and longings, she had to be gone hence, that she might be with christ.
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She was one of those very few Christians, which stood in need of old Mr. Dods use of Exhortation;
She was one of those very few Christians, which stood in need of old Mr. Dods use of Exhortation;
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which I have heard he would make to the Saints, in his Preaching:
which I have herd he would make to the Saints, in his Preaching:
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That they would he content and patient, though they were not taken up to Heaven so soon as they desired. That they would he content and patient, though they were not taken up to Heaven so soon as they desired.
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This good man (who was one of the most Heavenly Souls that this Age knew) finding to do this, was something difficult in his own Soul, thought it was ordinary for others to do the like;
This good man (who was one of the most Heavenly Souls that this Age knew) finding to do this, was something difficult in his own Soul, Thought it was ordinary for Others to do the like;
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whereas (God knows) most Christians, are of a lower form in Christs School, prone rather to linger too much here,
whereas (God knows) most Christians, Are of a lower from in Christ School, prove rather to linger too much Here,
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than to be too hasty of going hence;
than to be too hasty of going hence;
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so that they need rather Spur than Bridle, and Ministers have more reason to take hold of them, with the strongest Arguments they can find, to draw them out of the love of this world (as the Angels did Lot out of Sodom ) than to make them willing to continue here.
so that they need rather Spur than Bridle, and Ministers have more reason to take hold of them, with the Strongest Arguments they can find, to draw them out of the love of this world (as the Angels did Lot out of Sodom) than to make them willing to continue Here.
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But this Gracious Lady, knew so much of Heaven, as made her stay here tedious to her:
But this Gracious Lady, knew so much of Heaven, as made her stay Here tedious to her:
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the earnest option of her Soul was, Come Lord Jesus, come quickly.
the earnest option of her Soul was, Come Lord jesus, come quickly.
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1165
She found to her great grief, that her imperfect state on Earth, made it impossible to serve God here as she would,
She found to her great grief, that her imperfect state on Earth, made it impossible to serve God Here as she would,
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and therefore did wonderfully complain she was unprofitable and unserviceable;
and Therefore did wonderfully complain she was unprofitable and unserviceable;
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and this deep sence of her unserviceableness (while others admired her fruitfulness and usefulness) did still increase her desires to be, where all these infirmities would be cured,
and this deep sense of her unserviceableness (while Others admired her fruitfulness and usefulness) did still increase her Desires to be, where all these infirmities would be cured,
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and where she knew her ability should fully correspond to the height of her desires she had to serve and glorifie her God.
and where she knew her ability should Fully correspond to the height of her Desires she had to serve and Glorify her God.
cc c-crq pns31 vvd po31 n1 vmd av-j vvi p-acp dt n1 pp-f po31 n2 pns31 vhd pc-acp vvi cc vvi po31 n1.
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1169
Thirdly, Her love to the Saints, who are born of God, and have his lively Image stamped upon them.Thirdly, Her love to the Saints, who Are born of God, and have his lively Image stamped upon them.
ord, po31 n1 p-acp dt n2, r-crq vbr vvn pp-f np1, cc vhb po31 j n1 vvn p-acp pno32.
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This in Scripture, is made one of the fairest evidences for our love to God.
This in Scripture, is made one of the Fairest evidences for our love to God.
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Every one that loveth the Father that begat, loveth him that is begotten, 1 John 5.1. A man may love the Child, and not love his Father;Every one that loves the Father that begat, loves him that is begotten, 1 John 5.1. A man may love the Child, and not love his Father;
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1172
but he cannot love him, because he is his Child, and because he is like his Father,
but he cannot love him, Because he is his Child, and Because he is like his Father,
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1173
but he must needs love his Father.
but he must needs love his Father.
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1174
Yea love him first and most, because his love to the Child, springs from his love to the Father.
Yea love him First and most, Because his love to the Child, springs from his love to the Father.
uh vvb pno31 ord cc ds, c-acp po31 n1 p-acp dt n1, vvz p-acp po31 n1 p-acp dt n1.
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1175
This Good Lady then, was a great Lover, doubtless, of God himself, because she had so dear an affection to his Children.
This Good Lady then, was a great Lover, doubtless, of God himself, Because she had so dear an affection to his Children.
d j n1 av, vbds dt j n1, av-j, pp-f np1 px31, c-acp pns31 vhd av j-jn dt n1 p-acp po31 n2.
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1176
She did not praise the dead Saints, and persecute the Living;
She did not praise the dead Saints, and persecute the Living;
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1177
she did not pretend love to those that lived far from her, but shewed kindness to them that lived near her:
she did not pretend love to those that lived Far from her, but showed kindness to them that lived near her:
pns31 vdd xx vvi n1 p-acp d cst vvd av-j p-acp pno31, cc-acp vvd n1 p-acp pno32 cst vvd av-j pno31:
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1178
She did not factiously love some of one Party, and reproach those of another.
She did not factiously love Some of one Party, and reproach those of Another.
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1179
In a word, she did not love the Saints in an equality with others, from a Natural tenderness, which disposeth some to be kind to all, good and bad;
In a word, she did not love the Saints in an equality with Others, from a Natural tenderness, which Disposeth Some to be kind to all, good and bad;
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1180
but her love was a Spiritual, Cordial, Special, and Uniform Love to them.
but her love was a Spiritual, Cordial, Special, and Uniform Love to them.
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1181
Where-ever she saw any thing of God, her Love was drawn out towards them, and had the most love for those, that discovered most of God;
Wherever she saw any thing of God, her Love was drawn out towards them, and had the most love for those, that discovered most of God;
j pns31 vvd d n1 pp-f np1, po31 n1 vbds vvn av p-acp pno32, cc vhd dt av-ds n1 p-acp d, cst vvd ds pp-f np1;
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she loved them so, as to delight in converse and communion with them; yea, and the chief of her Charity was extended to them.
she loved them so, as to delight in converse and communion with them; yea, and the chief of her Charity was extended to them.
pns31 vvd pno32 av, c-acp pc-acp vvi p-acp n1 cc n1 p-acp pno32; uh, cc dt n-jn pp-f po31 n1 vbds vvn p-acp pno32.
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As for the Faithful Ministers of Christ, whose Function lifts them above private Christians, few ever exceeded her, in loving and honouring of them;
As for the Faithful Ministers of christ, whose Function lifts them above private Christians, few ever exceeded her, in loving and honouring of them;
p-acp p-acp dt j n2 pp-f np1, rg-crq n1 vvz pno32 p-acp j np1, d av vvd pno31, p-acp vvg cc vvg pp-f pno32;
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yea, she loved first the Ministry, and then the Ministers ;
yea, she loved First the Ministry, and then the Ministers;
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professing seriously, the great love and high esteem she had for them, was for their dear Masters sake, whose Embassadours they were.
professing seriously, the great love and high esteem she had for them, was for their dear Masters sake, whose ambassadors they were.
vvg av-j, dt j n1 cc j n1 pns31 vhd p-acp pno32, vbds p-acp po32 j-jn n2 n1, rg-crq n2 pns32 vbdr.
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So that what I have heard concerning her worthy Son-in-Law, in Norfolk, Sir Roger Townsend, that for his Love to the Ministry, he got the title of being called, Deliciae Cleri, The Ministers Delight ;
So that what I have herd Concerning her worthy Son-in-Law, in Norfolk, Sir Roger Townsend, that for his Love to the Ministry, he god the title of being called, Deliciae Cleri, The Ministers Delight;
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may be truly given to her. Fourthly, Her works of Charity were remarkable, upon manifold accounts.
may be truly given to her. Fourthly, Her works of Charity were remarkable, upon manifold accounts.
vmb vbi av-j vvn p-acp pno31. ord, po31 n2 pp-f n1 vbdr j, p-acp j n2.
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First, The largeness of her Charity, so great indeed it was, that it may well be admired,First, The largeness of her Charity, so great indeed it was, that it may well be admired,
ord, dt n1 pp-f po31 n1, av j av pn31 vbds, cst pn31 vmb av vbi vvn,
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how this Tree should not long ago have killed it self with overbearing.
how this Tree should not long ago have killed it self with overbearing.
c-crq d n1 vmd xx av-j av vhi vvn pn31 n1 p-acp vvg.
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1190
The Trees in our Orchards yield their Fruit but once a year, taking so long a time to be put in heart for bearing again.
The Trees in our Orchards yield their Fruit but once a year, taking so long a time to be put in heart for bearing again.
dt n2 p-acp po12 n2 vvi po32 n1 p-acp a-acp dt n1, vvg av av-j dt n1 pc-acp vbi vvn p-acp n1 p-acp vvg av.
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But her Charity was dropping Fruit all the year long. Many ways it diffused it self;
But her Charity was dropping Fruit all the year long. Many ways it diffused it self;
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she had Silver for the Moniless aliment for the Hungry, Medicaments for the Sick, Salves for the Wounded.
she had Silver for the Moneyless aliment for the Hungry, Medicaments for the Sick, Salves for the Wounded.
pns31 vhd n1 p-acp dt np1-j n1-u p-acp dt j, n2 p-acp dt j, n2 p-acp dt j-vvn.
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Abundance of good she did this way, in Town and Country;
Abundance of good she did this Way, in Town and Country;
n1 pp-f j pns31 vdd d n1, p-acp n1 cc n1;
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she did not only give, but devised liberal things. If her Servants knew of any that were in great need,
she did not only give, but devised liberal things. If her Servants knew of any that were in great need,
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and did not tell her of it, she would (when by otherways she heard thereof) be very angry with them.
and did not tell her of it, she would (when by otherways she herd thereof) be very angry with them.
cc vdd xx vvi pno31 pp-f pn31, pns31 vmd (c-crq p-acp av pns31 vvd av) vbi av j p-acp pno32.
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It hapned, that an honest poor Neighbour dyed, before she knew he was sick, for which being troubled, she asked her Servant,
It happened, that an honest poor Neighbour died, before she knew he was sick, for which being troubled, she asked her Servant,
pn31 vvd, cst dt j j n1 vvd, c-acp pns31 vvd pns31 vbds j, p-acp r-crq vbg vvn, pns31 vvd po31 n1,
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whether he had wanted in his Sickness, saying, with some earnestness, I tell you, I had rather part with my Gown from my back, than the Poor should want.
whither he had wanted in his Sickness, saying, with Some earnestness, I tell you, I had rather part with my Gown from my back, than the Poor should want.
cs pns31 vhd vvn p-acp po31 n1, vvg, p-acp d n1, pns11 vvb pn22, pns11 vhd av-c vvb p-acp po11 n1 p-acp po11 n1, cs dt j vmd vvi.
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Secondly, In the prime objects of her Charity, she cast her seed upon all sorts of ground, but especially on Gods enclosure.Secondly, In the prime objects of her Charity, she cast her seed upon all sorts of ground, but especially on God's enclosure.
ord, p-acp dt j-jn n2 pp-f po31 n1, pns31 vvd po31 n1 p-acp d n2 pp-f n1, cc-acp av-j p-acp npg1 n1.
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The Houshold of Faith, had her fullest handfulls; to such she never thought she gave enough. Thirdly, Her Secresie in giving.
The Household of Faith, had her Fullest handfuls; to such she never Thought she gave enough. Thirdly, Her Secrecy in giving.
dt n1 pp-f n1, vhd po31 js n2; p-acp d pns31 av-x vvd pns31 vvd av-d. ord, po31 n1 p-acp vvg.
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When it might be, she did not give her Charity, as some throw their Money into a Basin at a Collection,
When it might be, she did not give her Charity, as Some throw their Money into a Basin At a Collection,
c-crq pn31 vmd vbi, pns31 vdd xx vvi po31 n1, c-acp d vvb po32 n1 p-acp dt n1 p-acp dt n1,
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so that it rings again, but it fell like Oyl into a vessel, without noise. Fourthly, Her Self-denying Spirit in all this; she was no Merit-monger;
so that it rings again, but it fell like Oil into a vessel, without noise. Fourthly, Her Self-denying Spirit in all this; she was no Meritmonger;
av cst pn31 vvz av, cc-acp pn31 vvd av-j n1 p-acp dt n1, p-acp n1. ord, po31 j n1 p-acp d d; pns31 vbds dx n1;
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good Lady, she never thought to purchase Land in Heaven, with the money she gave on Earth.good Lady, she never Thought to purchase Land in Heaven, with the money she gave on Earth.
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She was no Merchant to sell her Charity, but a Faithful Steward, acknowledging, what she gave, was not her own, but her Lords money;
She was no Merchant to fell her Charity, but a Faithful Steward, acknowledging, what she gave, was not her own, but her lords money;
pns31 vbds dx n1 pc-acp vvi po31 n1, cc-acp dt j n1, vvg, r-crq pns31 vvd, vbds xx po31 d, cc-acp po31 n2 n1;
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she was, notwithstanding all her Charity, carried out to a naked Christ, desiring to be found alone in him,
she was, notwithstanding all her Charity, carried out to a naked christ, desiring to be found alone in him,
pns31 vbds, c-acp d po31 n1, vvd av p-acp dt j np1, vvg pc-acp vbi vvn av-j p-acp pno31,
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and his Righteousness, as earnestly, as if she had not done one good work in all her life.
and his Righteousness, as earnestly, as if she had not done one good work in all her life.
cc po31 n1, c-acp av-j, c-acp cs pns31 vhd xx vdn pi j n1 p-acp d po31 n1.
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1206
Hear this, Oh ye Papists, and be ashamed for your notorious slander;
Hear this, O the Papists, and be ashamed for your notorious slander;
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who would make the world believe, that Protestant Religion, is too cold a Soil for Charity to thrive in.
who would make the world believe, that Protestant Religion, is too cold a Soil for Charity to thrive in.
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Behold here, a Protestant Dorcas, full of good Works, and Alms-deeds.
Behold Here, a Protestant Dorcas, full of good Works, and Almsdeeds.
vvb av, dt n1 np1, j pp-f j vvz, cc n2.
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1209
Though she had no opinion of Merit to cherish the root of her Charity, from which much of yours comes, had not hope of expiating some foul Crimes,
Though she had no opinion of Merit to cherish the root of her Charity, from which much of yours comes, had not hope of expiating Some foul Crimes,
cs pns31 vhd dx n1 pp-f n1 pc-acp vvi dt n1 pp-f po31 n1, p-acp r-crq d pp-f png22 vvz, vhd xx n1 pp-f vvg d j n2,
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or conceit of meriting Heaven, been at the bottom of the Charity of many in your Church, it may be believed, the first stone had this day been to be laid in some of your Goodly Hospitals and Churches also.
or conceit of meriting Heaven, been At the bottom of the Charity of many in your Church, it may be believed, the First stone had this day been to be laid in Some of your Goodly Hospitals and Churches also.
cc n1 pp-f j-vvg n1, vbn p-acp dt n1 pp-f dt n1 pp-f d p-acp po22 n1, pn31 vmb vbi vvn, dt ord n1 vhd d n1 vbn pc-acp vbi vvn p-acp d pp-f po22 j n2 cc n2 av.
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Fifthly, Her Sincerity. This was as her under Garment, which she wore nearest to her, and gave excellency to all her other Graces.Fifthly, Her Sincerity. This was as her under Garment, which she wore nearest to her, and gave excellency to all her other Graces.
ord, po31 n1. d vbds p-acp pno31 p-acp n1, r-crq pns31 vvd av-j p-acp pno31, cc vvd n1 p-acp d po31 j-jn n2.
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Many notable testimonies there were for this in her. First, The uniformity of her Holy Walking;
Many notable testimonies there were for this in her. First, The uniformity of her Holy Walking;
av-d j n2 a-acp vbdr p-acp d p-acp pno31. ord, dt n1 pp-f po31 j vvg;
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her Religion was not like a drift Snow, which lyeth thick in one place, and leaves the ground bare in another;
her Religion was not like a drift Snow, which lies thick in one place, and leaves the ground bore in Another;
po31 n1 vbds xx av-j dt n1 n1, r-crq vvz j p-acp crd n1, cc vvz dt n1 vvd p-acp j-jn;
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the Hypocrite hath some naked plot in his Conversation, that renders him suspicious;
the Hypocrite hath Some naked plot in his Conversation, that renders him suspicious;
dt n1 vhz d j n1 p-acp po31 n1, cst vvz pno31 j;
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you may perswade him with Herod, to do many things, but never make him with Saint Paul, willing in all things to live honestly.
you may persuade him with Herod, to do many things, but never make him with Saint Paul, willing in all things to live honestly.
pn22 vmb vvi pno31 p-acp np1, pc-acp vdi d n2, p-acp av-x vvb pno31 p-acp n1 np1, vvg p-acp d n2 pc-acp vvi av-j.
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But in this good Ladies Conversation, one part corresponded admirably with another;
But in this good Ladies Conversation, one part corresponded admirably with Another;
cc-acp p-acp d j n2 n1, crd n1 vvn av-j p-acp j-jn;
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an happy Symmetry appeared in her whole course, towards God and Man, abroad, and also at home, among her Domestick Relations, those that lived constantly with her, who saw her (as we are wont to say) hot and cold, in her night-cloaths,
an happy Symmetry appeared in her Whole course, towards God and Man, abroad, and also At home, among her Domestic Relations, those that lived constantly with her, who saw her (as we Are wont to say) hight and cold, in her night-clothes,
dt j n1 vvd p-acp po31 j-jn n1, p-acp np1 cc n1, av, cc av p-acp n1-an, p-acp po31 j-jn n2, d cst vvd av-j p-acp pno31, r-crq vvd pno31 (c-acp pns12 vbr j pc-acp vvi) j cc j-jn, p-acp po31 n2,
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as well as when dressed to go abroad.
as well as when dressed to go abroad.
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Few, I believe, have had an higher testimony for Piety, from those that have lived near,
Few, I believe, have had an higher testimony for Piety, from those that have lived near,
np1, pns11 vvb, vhb vhn dt jc n1 p-acp n1, p-acp d cst vhb vvn av-j,
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1220
and long with them, than she hath from all that dwelt under her roof.
and long with them, than she hath from all that dwelled under her roof.
cc av-j p-acp pno32, cs pns31 vhz p-acp d cst vvd p-acp po31 n1.
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1221
Secondly, The great freedom she gave her Friends in speaking to her, of what they saw amiss in her;Secondly, The great freedom she gave her Friends in speaking to her, of what they saw amiss in her;
ord, dt j n1 pns31 vvd po31 n2 p-acp vvg p-acp pno31, pp-f r-crq pns32 vvd av p-acp pno31;
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1222
she was wont much to applaud the priviledge of having a Faithful Friend, saying, others might see more by us, than we by our selves;
she was wont much to applaud the privilege of having a Faithful Friend, saying, Others might see more by us, than we by our selves;
pns31 vbds j av-d pc-acp vvi dt n1 pp-f vhg dt j n1, vvg, n2-jn vmd vvi av-dc p-acp pno12, cs pns12 p-acp po12 n2;
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she would also say, 'Tis a great mercy to be convinced of any sin. Thirdly, Her Faith, which was wont to be then strongest, when death appeared nearest.
she would also say, It's a great mercy to be convinced of any since. Thirdly, Her Faith, which was wont to be then Strongest, when death appeared nearest.
pns31 vmd av vvi, pn31|vbz dt j n1 pc-acp vbi vvn pp-f d n1. ord, po31 n1, r-crq vbds j pc-acp vbi av js, c-crq n1 vvd av-j.
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1224
Like that great Souldier I have read of, who would tremble every joynt, whilst his Armour was putting on in his Tent,
Like that great Soldier I have read of, who would tremble every joint, while his Armour was putting on in his Tent,
j d j n1 pns11 vhb vvn pp-f, r-crq vmd vvi d n1, cs po31 n1 vbds vvg a-acp p-acp po31 n1,
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1225
but without all fear, when he engaged in the Battel.
but without all Fear, when he engaged in the Battle.
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1226
A little more than a Twelve-month since, she fell into a long swound, which lasted about half an hour, without any visible hopes of her recovery;
A little more than a Twelvemonth since, she fell into a long swoon, which lasted about half an hour, without any visible hope's of her recovery;
dt j av-dc cs dt n1 a-acp, pns31 vvd p-acp dt j n1, r-crq vvd p-acp j-jn dt n1, p-acp d j n2 pp-f po31 n1;
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1227
but as soon as she came again to her self, she said, I know my Redeemer liveth ;
but as soon as she Come again to her self, she said, I know my Redeemer lives;
cc-acp c-acp av c-acp pns31 vvd av p-acp po31 n1, pns31 vvd, pns11 vvb po11 n1 vvz;
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1228
and being conveighed to her chamber, there, again, I know whom I have trusted : An Hypocrites hope is compared, to the giving up the Ghost, Job 11.20.
and being conveyed to her chamber, there, again, I know whom I have trusted: an Hypocrites hope is compared, to the giving up the Ghost, Job 11.20.
cc vbg vvd p-acp po31 n1, a-acp, av, pns11 vvb r-crq pns11 vhb vvn: dt n2 vvb vbz vvn, p-acp dt vvg a-acp dt n1, np1 crd.
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1229
And in this particular not unlike.
And in this particular not unlike.
cc p-acp d j xx av-j.
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1230
As a dying man, his breath grows shorter and shorter, till at the last it is quite puffed out;
As a dying man, his breath grows shorter and shorter, till At the last it is quite puffed out;
p-acp dt j-vvg n1, po31 n1 vvz jc cc jc, c-acp p-acp dt ord pn31 vbz av vvn av;
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so commonly the Hypocrites hope lesseneth, as death grows nearer, and commonly expires, before the man himself doth.
so commonly the Hypocrites hope lessens, as death grows nearer, and commonly expires, before the man himself does.
av av-j dt n2 vvb vvz, c-acp n1 vvz av-jc, cc av-j vvz, p-acp dt n1 px31 vdz.
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1232
Sixthly, Her Humility. This we may call her upper Garment, with which she strived to cover her other Excellencies,Sixthly, Her Humility. This we may call her upper Garment, with which she strived to cover her other Excellencies,
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1233
though their Beauty was rendered the more conspicuous and amiable, by casting this veil over it.
though their Beauty was rendered the more conspicuous and amiable, by casting this veil over it.
cs po32 n1 vbds vvn dt av-dc j cc j, p-acp vvg d n1 p-acp pn31.
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1234
Grace, indeed, is like an Oyntment, which the closer it is held in a mans hand, the more strongly it sends forth his sweet scent.
Grace, indeed, is like an Ointment, which the closer it is held in a men hand, the more strongly it sends forth his sweet scent.
n1, av, vbz av-j dt n1, r-crq dt jc pn31 vbz vvn p-acp dt ng1 n1, dt av-dc av-j pn31 vvz av po31 j n1.
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1235
Oh how meanly did she think of her self? she saw not how her own Face shined, while others beheld and admired.
O how meanly did she think of her self? she saw not how her own Face shined, while Others beheld and admired.
uh c-crq av-j vdd pns31 vvi pp-f po31 n1? pns31 vvd xx c-crq po31 d n1 vvd, cs n2-jn vvd cc vvn.
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1236
Ever complaining she was useless, and unprofitable, and did no good. Never spake she of her Perfections, but frequently other Imperfections and unworthiness;
Ever complaining she was useless, and unprofitable, and did no good. Never spoke she of her Perfections, but frequently other Imperfections and unworthiness;
av vvg pns31 vbds j, cc j, cc vdd dx j. av-x vvd pns31 pp-f po31 n2, cc-acp av-j j-jn n2 cc n1;
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1237
yea, she would often say, I abhor my self, indeed I do.
yea, she would often say, I abhor my self, indeed I do.
uh, pns31 vmd av vvi, pns11 vvb po11 n1, av pns11 vdb.
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1238
How easie of access, for the meanest to come into her presence? how affable, courteous,
How easy of access, for the Meanest to come into her presence? how affable, courteous,
c-crq j pp-f n1, p-acp dt js pc-acp vvi p-acp po31 n1? q-crq j, j,
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1239
and lowly to the poorest? many times, when her very Servants had done a business well, she had set them about, she would say I thank you, to them.
and lowly to the Poorest? many times, when her very Servants had done a business well, she had Set them about, she would say I thank you, to them.
cc j p-acp dt js? d n2, c-crq po31 j n2 vhd vdn dt n1 av, pns31 vhd vvn pno32 a-acp, pns31 vmd vvi pns11 vvb pn22, p-acp pno32.
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1240
The Law of kindness was in her Tongue, to whomsoever she spake.The Law of kindness was in her Tongue, to whomsoever she spoke.
dt n1 pp-f n1 vbds p-acp po31 n1, p-acp ro-crq pns31 vvd.
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1241
I have but a word or two to speak of her gracious behaviour in her last Sickness,
I have but a word or two to speak of her gracious behaviour in her last Sickness,
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1242
and I shall say no more of this Honourable Person; her Pains was strong, but her Patience stronger;
and I shall say no more of this Honourable Person; her Pains was strong, but her Patience Stronger;
cc pns11 vmb vvi av-dx dc pp-f d j n1; po31 n2 vbds j, cc-acp po31 n1 jc;
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1243
never was she heard to mutter, or utter any repining word; but justified God in all his proceedings with her.
never was she herd to mutter, or utter any repining word; but justified God in all his proceedings with her.
av vbds pns31 vvn pc-acp vvi, cc vvi d j-vvg n1; cc-acp vvn np1 p-acp d po31 n2-vvg p-acp pno31.
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1244
Yea more, she was much in admiring and blessing God for his Mercies, in her acutest Pains and greatest Agonies.
Yea more, she was much in admiring and blessing God for his mercies, in her acutest Pains and greatest Agonies.
uh n1, pns31 vbds av-d p-acp vvg cc vvg np1 p-acp po31 n2, p-acp po31 vv2 n2 cc js n2.
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How doth this Blessed Soul now Carol forth the Praises of God in Heaven? who could sing them so sweetly,
How does this Blessed Soul now Carol forth the Praises of God in Heaven? who could sing them so sweetly,
q-crq vdz d j-vvn n1 av n1 av dt n2 pp-f np1 p-acp n1? q-crq vmd vvi pno32 av av-j,
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while these sharp Thorns were at her Breast? that could keep her Heart in tune for this high note, in her greatest bodily pains and dolours? She was not without assaults from Satan :
while these sharp Thorns were At her Breast? that could keep her Heart in tune for this high note, in her greatest bodily pains and dolours? She was not without assaults from Satan:
cs d j n2 vbdr p-acp po31 n1? cst vmd vvi po31 n1 p-acp n1 p-acp d j n1, p-acp po31 js j n2 cc n2? pns31 vbds xx p-acp n2 p-acp np1:
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it were strange indeed, if he should not have considered this Pretious Servant of Christ,
it were strange indeed, if he should not have considered this Precious Servant of christ,
pn31 vbdr j av, cs pns31 vmd xx vhi vvn d j n1 pp-f np1,
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and not offered her some disturbance at this time, whom he had found so great and old an enemy to him, and his Kingdom of darkness;
and not offered her Some disturbance At this time, whom he had found so great and old an enemy to him, and his Kingdom of darkness;
cc xx vvn pno31 d n1 p-acp d n1, ro-crq pns31 vhd vvn av j cc j dt n1 p-acp pno31, cc po31 n1 pp-f n1;
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but he came only to be beaten back with shame, and to add more Trophies to all her former Victories over him.
but he Come only to be beaten back with shame, and to add more Trophies to all her former Victories over him.
cc-acp pns31 vvd av-j pc-acp vbi vvn av p-acp n1, cc pc-acp vvi dc n2 p-acp d po31 j n2 p-acp pno31.
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The last words which, I find, were observed to be spoken by her, (before a sleeping Lethargy seised on her poor spent body, (which in two days carried her off the stage of this life) were, How shall I do to be thankful? how shall I do to praise my God? Thus she ended her life here, in the exercise of that Duty, which was to be her constant endless work in that life she was now entring into.
The last words which, I find, were observed to be spoken by her, (before a sleeping Lethargy seized on her poor spent body, (which in two days carried her off the stage of this life) were, How shall I do to be thankful? how shall I do to praise my God? Thus she ended her life Here, in the exercise of that Duty, which was to be her constant endless work in that life she was now entering into.
dt ord n2 r-crq, pns11 vvb, vbdr vvn pc-acp vbi vvn p-acp pno31, (c-acp dt j-vvg n1 vvn p-acp po31 j vvn n1, (r-crq p-acp crd n2 vvd pno31 p-acp dt n1 pp-f d n1) vbdr, q-crq vmb pns11 vdi pc-acp vbi j? q-crq vmb pns11 vdi pc-acp vvi po11 np1? av pns31 vvd po31 n1 av, p-acp dt n1 pp-f d n1, r-crq vbds pc-acp vbi po31 j j n1 p-acp d n1 pns31 vbds av vvg p-acp.
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I have done speaking of this Elect Lady, and have now only some reflections to make from what I have said on her, upon our selves.
I have done speaking of this Elect Lady, and have now only Some reflections to make from what I have said on her, upon our selves.
pns11 vhb vdn vvg pp-f d j-vvn n1, cc vhb av av-j d n2 pc-acp vvi p-acp r-crq pns11 vhb vvn p-acp pno31, p-acp po12 n2.
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First, Let us all be stirred up to give God the praise of those his Graces, which he so abundantly poured into this Elect Vessel;First, Let us all be stirred up to give God the praise of those his Graces, which he so abundantly poured into this Elect Vessel;
ord, vvb pno12 d vbi vvn a-acp pc-acp vvi np1 dt n1 pp-f d po31 n2, r-crq pns31 av av-j vvn p-acp d j-vvn n1;
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her light hath shined very radiently before most of your eyes, her good Works you have seen,
her Light hath shined very radiently before most of your eyes, her good Works you have seen,
po31 n1 vhz vvn av av-j p-acp ds pp-f po22 n2, po31 j vvz pn22 vhb vvn,
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and many of you been refreshed by them; now glorifie your Father which is in Heaven;
and many of you been refreshed by them; now Glorify your Father which is in Heaven;
cc d pp-f pn22 vbn vvn p-acp pno32; av vvi po22 n1 r-crq vbz p-acp n1;
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think it not enough to go home and say, she was a good Lady, a pretious Christian indeed;
think it not enough to go home and say, she was a good Lady, a precious Christian indeed;
vvb pn31 xx av-d pc-acp vvi av-an cc vvb, pns31 vbds dt j n1, dt j njp av;
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but as your eye passeth through the Air, and stayeth not till it terminateth on the Sun;
but as your eye passes through the Air, and stays not till it terminateth on the Sun;
cc-acp c-acp po22 n1 vvz p-acp dt n1, cc vvz xx c-acp pn31 vvz p-acp dt n1;
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so let your thoughts not stay in the admiring other Perfections, but pass from her, and fix upon God the Donor, and Father of all these good and perfect gifts.
so let your thoughts not stay in the admiring other Perfections, but pass from her, and fix upon God the Donor, and Father of all these good and perfect Gifts.
av vvb po22 n2 xx vvi p-acp dt j-vvg j-jn n2, cc-acp vvb p-acp pno31, cc vvi p-acp np1 dt n1, cc n1 pp-f d d j cc j n2.
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Say not only, she was a good Lady, but oh how good and gracious is God, to fill such a poor Earthen vessel, with so much of his Heavenly Treasure.
Say not only, she was a good Lady, but o how good and gracious is God, to fill such a poor Earthen vessel, with so much of his Heavenly Treasure.
n1 xx av-j, pns31 vbds dt j n1, cc-acp uh q-crq j cc j vbz np1, pc-acp vvi d dt j j n1, p-acp av d pp-f po31 j n1.
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Again, Let us bless God, who hath so happily finished her course, and delivered her from the snares and miseries of this evil world.Again, Let us bless God, who hath so happily finished her course, and Delivered her from the snares and misery's of this evil world.
av, vvb pno12 vvi np1, r-crq vhz av av-j vvn po31 n1, cc vvd pno31 p-acp dt n2 cc n2 pp-f d j-jn n1.
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The Souls of the deceased Saints, are above our Praying for them, being at rest in a glorified state;
The Souls of the deceased Saints, Are above our Praying for them, being At rest in a glorified state;
dt n2 pp-f dt j-vvn n2, vbr p-acp po12 vvg p-acp pno32, vbg p-acp n1 p-acp dt vvn n1;
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they are beneath our praying to them, being still but Creatures in Heaven, though glorified; but they may, and ought to be the subjects of our Thanksgiving unto God.
they Are beneath our praying to them, being still but Creatures in Heaven, though glorified; but they may, and ought to be the subject's of our Thanksgiving unto God.
pns32 vbr p-acp po12 n-vvg p-acp pno32, vbg av p-acp n2 p-acp n1, cs vvn; cc-acp pns32 vmb, cc pi pc-acp vbi dt n2-jn pp-f po12 n1 p-acp np1.
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This is a duty, therefore, the greater, because it is for the greatest of Mercies, that which crowns the whole series of Gods gracious past Providences to them.
This is a duty, Therefore, the greater, Because it is for the greatest of mercies, that which crowns the Whole series of God's gracious past Providences to them.
d vbz dt n1, av, dt jc, c-acp pn31 vbz p-acp dt js pp-f n2, cst r-crq vvz dt j-jn n1 pp-f npg1 j j n2 p-acp pno32.
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If you think your selves engaged to bless God for your Friends, whom God hath brought safe home to you,
If you think your selves engaged to bless God for your Friends, whom God hath brought safe home to you,
cs pn22 vvb po22 n2 vvn pc-acp vvi np1 p-acp po22 n2, ro-crq np1 vhz vvn j av-an p-acp pn22,
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after a long and dangerous journey, or recovered out of a perillious Sickness? how much more then should we be thankful, to see any of our Godly Friends, carried safe to the end of this great journey,
After a long and dangerous journey, or recovered out of a perillious Sickness? how much more then should we be thankful, to see any of our Godly Friends, carried safe to the end of this great journey,
p-acp dt j cc j n1, cc vvd av pp-f dt j n1? q-crq d dc cs vmd pns12 vbi j, pc-acp vvi d pp-f po12 j n2, vvd j p-acp dt n1 pp-f d j n1,
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and landed at their Heavenly Fathers House? not recovered from a Sickness, which is but an adjournment to death;
and landed At their Heavenly Father's House? not recovered from a Sickness, which is but an adjournment to death;
cc vvd p-acp po32 j ng1 n1? xx vvn p-acp dt n1, r-crq vbz p-acp dt n1 p-acp n1;
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1266
but to have shot deaths gulf, and to be set everlastingly above it? Secondly, Let the radient Excellencies that were in her, humble us for her Deficiencies.
but to have shot death's gulf, and to be Set everlastingly above it? Secondly, Let the radiant Excellencies that were in her, humble us for her Deficiencies.
cc-acp pc-acp vhi vvn ng1 n1, cc pc-acp vbi vvn av-j p-acp pn31? ord, vvb dt j n2 cst vbdr p-acp pno31, vvb pno12 p-acp po31 n2.
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A coorse piece of Cloth, never appears to coorse, as when laid by a fine; nor a Dwarff so low, as when set by one that is tall.
A course piece of Cloth, never appears to course, as when laid by a fine; nor a Dwarf so low, as when Set by one that is tall.
dt n1 n1 pp-f n1, av-x vvz p-acp n1, c-acp c-crq vvd p-acp dt j; ccx dt n1 av j, c-acp c-crq vvd p-acp pi cst vbz j.
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How may her knowledge in the Scriptures, shame the ignorance of many of us? Her awful fear of God, the little reverence we have of the Divine Majesty? Her zeal for God, our coldness? Her reverence in the Worship of God, the rudeness of many, who behave themselves therein,
How may her knowledge in the Scriptures, shame the ignorance of many of us? Her awful Fear of God, the little Reverence we have of the Divine Majesty? Her zeal for God, our coldness? Her Reverence in the Worship of God, the rudeness of many, who behave themselves therein,
q-crq vmb po31 n1 p-acp dt n2, vvb dt n1 pp-f d pp-f pno12? po31 j n1 pp-f np1, dt j n1 pns12 vhb pp-f dt j-jn n1? po31 n1 p-acp np1, po12 n1? po31 n1 p-acp dt n1 pp-f np1, dt n1 pp-f d, r-crq vvb px32 av,
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as if God Almighty, and they were fellows? Her charitable Spirit, and large Heart, whereby she concerned her self in the wants and miseries of others, the narrow and selfish Spirits of many? who like the Hedghog, wrap themselves up in their own soft wool,
as if God Almighty, and they were Fellows? Her charitable Spirit, and large Heart, whereby she concerned her self in the Wants and misery's of Others, the narrow and selfish Spirits of many? who like the Hedgehog, wrap themselves up in their own soft wool,
c-acp cs np1 j-jn, cc pns32 vbdr n2? po31 j n1, cc j n1, c-crq pns31 vvd po31 n1 p-acp dt n2 cc n2 pp-f n2-jn, dt j cc n1 n2 pp-f d? q-crq av-j dt n1, vvb px32 a-acp p-acp po32 d j n1,
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and turn out bristles to all others.
and turn out bristles to all Others.
cc vvb av n2 p-acp d n2-jn.
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Or, who say with that fat Monk, stroking his own filled Paunch, If it be well here, all is well ;
Or, who say with that fat Monk, stroking his own filled Paunch, If it be well Here, all is well;
cc, r-crq vvb p-acp d j n1, vvg po31 d vvd np1-n, cs pn31 vbb av av, d vbz av;
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though others be shithering with cold, pining with hunger.
though Others be shithering with cold, pining with hunger.
cs n2-jn vbb vvg p-acp j-jn, vvg p-acp n1.
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How may her Humility, which hid so great Excellencies in her, from her own observance, put them to the blush, that are puffed up with their poor pittance of gifts or graces? much more, those who are swelled with a fancy of having that, which none can see they have.
How may her Humility, which hid so great Excellencies in her, from her own observance, put them to the blush, that Are puffed up with their poor pittance of Gifts or graces? much more, those who Are swelled with a fancy of having that, which none can see they have.
q-crq vmb po31 n1, r-crq vvd av j n2 p-acp pno31, p-acp po31 d n1, vvd pno32 p-acp dt n1, cst vbr vvn a-acp p-acp po32 j n1 pp-f n2 cc n2? av-d av-dc, d r-crq vbr vvn p-acp dt n1 pp-f vhg d, r-crq pix vmb vvi pns32 vhb.
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In a word, How may her Patience, under great Afflictions, reproach the murmurings of many,
In a word, How may her Patience, under great Afflictions, reproach the murmurings of many,
p-acp dt n1, q-crq vmb po31 n1, p-acp j n2, vvb dt n2 pp-f d,
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when they feel but a little smart from a gentle Correction? as if they would turn again upon God,
when they feel but a little smart from a gentle Correction? as if they would turn again upon God,
c-crq pns32 vvb p-acp dt j n1 p-acp dt j n1? c-acp cs pns32 vmd vvi av p-acp np1,
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and snatch the Rod out of his hand? I might say, I fear too many, that seem here to mourn for the loss of this good Lady,
and snatch the Rod out of his hand? I might say, I Fear too many, that seem Here to mourn for the loss of this good Lady,
cc vvb dt n1 av pp-f po31 n1? pns11 vmd vvi, pns11 vvb av d, cst vvb av pc-acp vvi p-acp dt n1 pp-f d j n1,
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as Christ to the Jews, Weep not for her, but wee for your selves, that you are so unlike to what she was.
as christ to the jews, Weep not for her, but we for your selves, that you Are so unlike to what she was.
c-acp np1 p-acp dt np2, vvb xx p-acp pno31, cc-acp pns12 p-acp po22 n2, cst pn22 vbr av av-j p-acp r-crq pns31 vbds.
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Thirdly, Let the high measures of Grace, this Pretious Servant of God attained to, encourage all weak Christians to press forward, after further degrees of Grace.Thirdly, Let the high measures of Grace, this Precious Servant of God attained to, encourage all weak Christians to press forward, After further Degrees of Grace.
ord, vvb dt j n2 pp-f n1, d j n1 pp-f np1 vvd p-acp, vvb d j np1 pc-acp vvi av-j, p-acp jc n2 pp-f n1.
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1279
Sit not still for shame, at the bottom of this Hill, when you see how high she got in Grace and Godliness.
Fit not still for shame, At the bottom of this Hill, when you see how high she god in Grace and Godliness.
vvb xx av p-acp n1, p-acp dt n1 pp-f d n1, c-crq pn22 vvb c-crq j pns31 vvd p-acp n1 cc n1.
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She hath not drawn up the Ladder after her;
She hath not drawn up the Ladder After her;
pns31 vhz xx vvn a-acp dt n1 p-acp pno31;
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take her course, tread in her steps, and by Gods blessing, though thou mayst not come to her pitch here,
take her course, tread in her steps, and by God's blessing, though thou Mayest not come to her pitch Here,
vvb po31 n1, vvb p-acp po31 n2, cc p-acp npg1 n1, cs pns21 vm2 xx vvi p-acp po31 n1 av,
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1282
yet thou shalt have far more than now thou hast.
yet thou shalt have Far more than now thou hast.
av pns21 vm2 vhi av-j av-dc cs av pns21 vh2.
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She did not grow thus rich in Grace, with idleness and sloth, but by Gods blessing on her diligence, in the use of means.
She did not grow thus rich in Grace, with idleness and sloth, but by God's blessing on her diligence, in the use of means.
pns31 vdd xx vvi av j p-acp n1, p-acp n1 cc n1, cc-acp p-acp ng1 n1 p-acp po31 n1, p-acp dt n1 pp-f n2.
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1284
She did not become so eminent by proudly thinking her self so to be, but by Humility, and Poverty of Spirit.
She did not become so eminent by proudly thinking her self so to be, but by Humility, and Poverty of Spirit.
pns31 vdd xx vvi av j p-acp av-j vvg po31 n1 av pc-acp vbi, cc-acp p-acp n1, cc n1 pp-f n1.
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1285
Many had been better, if they had not thought themselves to be better than they were.
Many had been better, if they had not Thought themselves to be better than they were.
np1 vhd vbn jc, cs pns32 vhd xx vvn px32 pc-acp vbi jc cs pns32 vbdr.
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Fourthly, A word to you that had the priviledge to live in her Family: For Gods sake look to your selves;Fourthly, A word to you that had the privilege to live in her Family: For God's sake look to your selves;
ord, dt n1 p-acp pn22 cst vhd dt n1 pc-acp vvi p-acp po31 n1: c-acp npg1 n1 vvb p-acp po22 n2;
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happy you, if the holy Example you had in her, and extraordinary means of Grace you enjoyed under her roof, have had a kindly and powerful effect in you;
happy you, if the holy Exampl you had in her, and extraordinary means of Grace you enjoyed under her roof, have had a kindly and powerful Effect in you;
j pn22, cs dt j n1 pn22 vhd p-acp pno31, cc j n2 pp-f n1 pn22 vvd p-acp po31 n1, vhb vhn dt j cc j n1 p-acp pn22;
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if they have produced a serious resolution for an holy life.
if they have produced a serious resolution for an holy life.
cs pns32 vhb vvn dt j n1 p-acp dt j n1.
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But wo be to you, that shall bring a prophane and wicked Spirit out of such a Pious Family;
But woe be to you, that shall bring a profane and wicked Spirit out of such a Pious Family;
p-acp n1 vbb p-acp pn22, cst vmb vvi dt j cc j n1 av pp-f d dt j n1;
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think seriously, how sad it will be, to live so near Heaven in this world, as there you did, and at last to miss of Heaven in the other.
think seriously, how sad it will be, to live so near Heaven in this world, as there you did, and At last to miss of Heaven in the other.
vvb av-j, c-crq j pn31 vmb vbi, pc-acp vvi av j n1 p-acp d n1, c-acp a-acp pn22 vdd, cc p-acp ord pc-acp vvi pp-f n1 p-acp dt n-jn.
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Fifthly, To those that are priviledged with Noble Birth, or Gentile Extraction, learn from this Lady;Fifthly, To those that Are privileged with Noble Birth, or Gentile Extraction, Learn from this Lady;
ord, p-acp d cst vbr vvn p-acp j n1, cc j n1, vvb p-acp d n1;
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the best way in the world, to make the Tribute of Honour, which is your due,
the best Way in the world, to make the Tribute of Honour, which is your due,
dt js n1 p-acp dt n1, pc-acp vvi dt n1 pp-f n1, r-crq vbz po22 j-jn,
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surely and chearfully to be payed you; take but the same course that this Gracious Lady, and Noble Lord her Husband did,
surely and cheerfully to be paid you; take but the same course that this Gracious Lady, and Noble Lord her Husband did,
av-j cc av-j pc-acp vbi vvn pn22; vvb p-acp dt d n1 cst d j n1, cc j n1 po31 n1 vdd,
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1294
and I dare promise, you shall obtain it.
and I Dare promise, you shall obtain it.
cc pns11 vvb n1, pn22 vmb vvi pn31.
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1295
Labour to be good, and to do good, be not afraid, or ashamed to be Religious;
Labour to be good, and to do good, be not afraid, or ashamed to be Religious;
n1 pc-acp vbi j, cc pc-acp vdi j, vbb xx j, cc j pc-acp vbi j;
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own God in his Holy Ways, and Holy Ones;
own God in his Holy Ways, and Holy Ones;
d np1 p-acp po31 j n2, cc j pi2;
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and then you shall be Honoured of all, but by those that refuse to Honour God himself:
and then you shall be Honoured of all, but by those that refuse to Honour God himself:
cc cs pn22 vmb vbi vvn pp-f d, cc-acp p-acp d cst vvb p-acp n1 np1 px31:
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And who would accept of Honour at their hands, who rob God of his? you have the Word of God for this, Them that honour me, I will honour, 1 Sam. 2.30. By Humility, and the fear of the Lord, are Riches, and Honour, and Life, Prov. 22.4. A place of Scripture, which God fulfilled, remarkably, in the deceased Lady.
And who would accept of Honour At their hands, who rob God of his? you have the Word of God for this, Them that honour me, I will honour, 1 Sam. 2.30. By Humility, and the Fear of the Lord, Are Riches, and Honour, and Life, Curae 22.4. A place of Scripture, which God fulfilled, remarkably, in the deceased Lady.
cc r-crq vmd vvi pp-f n1 p-acp po32 n2, r-crq vvb n1 pp-f png31? pn22 vhb dt n1 pp-f np1 p-acp d, pno32 cst vvb pno11, pns11 vmb vvi, vvn np1 crd. p-acp n1, cc dt n1 pp-f dt n1, vbr n2, cc n1, cc n1, np1 crd. dt n1 pp-f n1, r-crq np1 vvn, av-j, p-acp dt j-vvn n1.
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It fareth with Gentlemens Honours, as it doth with Tradesmens Wares, which while they are made true and good, their price keeps up in the Market;
It fareth with Gentlemens Honours, as it does with Tradesmen's Wares, which while they Are made true and good, their price keeps up in the Market;
pn31 vvz p-acp ng2 ng1, c-acp pn31 vdz p-acp ng2 n2, r-crq cs pns32 vbr vvn j cc j, po32 n1 vvz a-acp p-acp dt n1;
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but when they are made with little care, and of bad stuff, then it falls, and they hardly go off.
but when they Are made with little care, and of bad stuff, then it falls, and they hardly go off.
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Oh defile not your Honours by any debaucheries;
O defile not your Honours by any debaucheries;
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Dignitas in indigno est ornamentum in Luto, saith Salvian. What pity is it a Scarlet Cloak should be sopt in a swill tub? The corruption of the best is the worst.Dignitas in indigno est ornamentum in Luto, Says Salvian. What pity is it a Scarlet Cloak should be sopt in a swill tub? The corruption of the best is the worst.
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I do not clear those of sin, who do not give him the Honour due to his Title and Place, that is unworthy of them;
I do not clear those of since, who do not give him the Honour due to his Title and Place, that is unworthy of them;
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but methinks, that those whom God hath left so high in dignity above others, should consider, that it is their duty,
but methinks, that those whom God hath left so high in dignity above Others, should Consider, that it is their duty,
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and wisdom also, to shun all that may lead their Inferiours into this Temptation.
and Wisdom also, to shun all that may led their Inferiors into this Temptation.
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How can he be free to complain of others, denying him his Honour, who by his own prophaneness and wickedness, casts more dishonour on himself,
How can he be free to complain of Others, denying him his Honour, who by his own profaneness and wickedness, Cast more dishonour on himself,
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than any other can do? To be dishonourable, is worse than to be dishonoured, as much as a sin is worse, than an affliction.
than any other can do? To be dishonourable, is Worse than to be dishonoured, as much as a since is Worse, than an affliction.
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The Good and Pious, are sometimes dishonoured by those that are wicked, even for that which is their highest Honour;
The Good and Pious, Are sometime dishonoured by those that Are wicked, even for that which is their highest Honour;
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but it is sin and wickedness that makes a person dishonourable, as also it doth a Nation, Prov. 14.35. But sin is a reproach to any People. FINIS.
but it is since and wickedness that makes a person dishonourable, as also it does a nation, Curae 14.35. But since is a reproach to any People. FINIS.
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