THe blessed Apostle Paul being from all Eternity intended and designed by God to be a glorious President of the Riches and Almightiness of his Pardoning Mercy and Converting Grace, (as the Apostle tells you, 1 Tim. 1.14.) God did therefore cause his Grace in the Conversion of Paul not only to abound, but to super-abound; As it is there expressed, NONLATINALPHABET.
THe blessed Apostle Paul being from all Eternity intended and designed by God to be a glorious President of the Riches and Almightiness of his Pardoning Mercy and Converting Grace, (as the Apostle tells you, 1 Tim. 1.14.) God did Therefore cause his Grace in the Conversion of Paul not only to abound, but to superabound; As it is there expressed,.
He that was a Blasphemer, and was a Persecutor, and was Injurious, being now by the rich and powerful Grace of God converted to be a Believer, to be a Preacher, to be a Martyr.
He that was a Blasphemer, and was a Persecutor, and was Injurious, being now by the rich and powerful Grace of God converted to be a Believer, to be a Preacher, to be a Martyr.
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So the Lord Christ, tells him at his first appearing to him, as himself records it, Acts 26.16. I have appeared to thee, to make thee a Minister, and a Martyr;
So the Lord christ, tells him At his First appearing to him, as himself records it, Acts 26.16. I have appeared to thee, to make thee a Minister, and a Martyr;
NONLATINALPHABET. Non cuivis competit. Every Saint of God is not called to such a degree of Honour, as to be made a Minister and a Martyr the first day, and that of their conversion. No more than every King hath the honour to be a King as soon as he comes into the World.
. Non cuivis competit. Every Saint of God is not called to such a degree of Honour, as to be made a Minister and a Martyr the First day, and that of their conversion. No more than every King hath the honour to be a King as soon as he comes into the World.
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Paul had now spent about some eighteen years in the painful and laborious discharge of his Ministry, though not without some intermixtures of bitter Sufferings, Drops of that great Martyrdom, whereby he was to close and seal up his Ministry at last, and glorifie God.
Paul had now spent about Some eighteen Years in the painful and laborious discharge of his Ministry, though not without Some intermixtures of bitter Sufferings, Drops of that great Martyrdom, whereby he was to close and seal up his Ministry At last, and Glorify God.
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And having it now revealed to him, that the time was drawing nigh wherein he must be offered up unto the Sacrifice and Service of that Faith which he had so long preached, having visited several of the Churches planted by his own Ministry, he now makes hast to Jerusalem, though he knew that was the place where the Tragedy of his Suffering was to begin, v. 22, 23.
And having it now revealed to him, that the time was drawing High wherein he must be offered up unto the Sacrifice and Service of that Faith which he had so long preached, having visited several of the Churches planted by his own Ministry, he now makes haste to Jerusalem, though he knew that was the place where the Tragedy of his Suffering was to begin, v. 22, 23.
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for fear of being too long detained among them, and yet not willing Insalutatos praeterire, to pass by his Christian Friends and Brethren there, without so much as saluting them.
for Fear of being too long detained among them, and yet not willing Insalutatos praeterire, to pass by his Christian Friends and Brothers there, without so much as saluting them.
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Therefore from Miletus, he sends to Ephesus, and calls the Elders of the Church thither, to Miletus, to him, ver. 17. Ephesus was the Metropolis, the cheif City of the lesser Asia, where Paul had spent at several times three years, in the preaching of the Gospel, and by the blessing of God upon those labours, had gathered there a Famous, and a Glorious Church unto Jesus Christ, and had there, as in other Churches, Acts 14.23. constituted and ordained Elders, to whom he resigned the whole Care and Government of those Churches, and that by the direction and appointment of the holy Ghost himself.
Therefore from Miletus, he sends to Ephesus, and calls the Elders of the Church thither, to Miletus, to him, ver. 17. Ephesus was the Metropolis, the chief city of the lesser Asia, where Paul had spent At several times three Years, in the preaching of the Gospel, and by the blessing of God upon those labours, had gathered there a Famous, and a Glorious Church unto jesus christ, and had there, as in other Churches, Acts 14.23. constituted and ordained Elders, to whom he resigned the Whole Care and Government of those Churches, and that by the direction and appointment of the holy Ghost himself.
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It is observed by many (and is indeed very obvious, and easy to observe) that though here be mention of a Metropolis, or chief City, Ephesus, and mention of a Church in that City: The Church of Ephesus, yet here is no mention of a Metropolitan Bishop, or any Bishop at all,
It is observed by many (and is indeed very obvious, and easy to observe) that though Here be mention of a Metropolis, or chief city, Ephesus, and mention of a Church in that city: The Church of Ephesus, yet Here is no mention of a Metropolitan Bishop, or any Bishop At all,
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as certainly there would have been, if there had been a Biship or Superintendant over that Church; but the Holy-Ghost plainly tels us, that that Church was governed by a Consessus Presbyterorum, by a company of Elders, who did govern Communi Consilio, and all and every one of those Elders were equally NONLATINALPHABET,
as Certainly there would have been, if there had been a Bishop or Superintendent over that Church; but the Holy ghost plainly tells us, that that Church was governed by a Consessus Presbyterorum, by a company of Elders, who did govern Communi Consilio, and all and every one of those Elders were equally,
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Secondly, He looks forward to his approaching Suffering and Martyrdom, ver. 22, 23, 24. Where he sheweth that he was a Martyr. Animo, Voto, & Proposito, already.
Secondly, He looks forward to his approaching Suffering and Martyrdom, ver. 22, 23, 24. Where he shows that he was a Martyr. Animo, Voto, & Purpose, already.
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Thirdly, He tels them this is the last time that ever they shall behold him, ver. 25. And as Samuel when he was laying down his Office of Magistracy, appeals to the People concerning his integrity in the Magistracy, 1 Sam. 12.3.
Thirdly, He tells them this is the last time that ever they shall behold him, ver. 25. And as Samuel when he was laying down his Office of Magistracy, appeals to the People Concerning his integrity in the Magistracy, 1 Sam. 12.3.
First, because it was the Flock over which the Holy-Ghost had made them Overseeres. Secondly, Because it is the Flock which God hath purchased by his own Blood, ver. 28.
First, Because it was the Flock over which the Holy ghost had made them Overseeres. Secondly, Because it is the Flock which God hath purchased by his own Blood, ver. 28.
Fiftly, He enforceth this care and diligence further, by a prediction of the danger which he saw threatning the Church, and the Flock of Christ among them, v. 29, 30.
Fifty, He enforceth this care and diligence further, by a prediction of the danger which he saw threatening the Church, and the Flock of christ among them, v. 29, 30.
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Sixthly, He resumes the Exhortation again, and presseth it under another term, of Watching, and urgeth it by his own example, ver. 31. Seventhly, He fairly and piously takes his leave of them in ver. 32. And afterwards propounds his own example again unto them for imitation;
Sixthly, He resumes the Exhortation again, and Presseth it under Another term, of Watching, and urges it by his own Exampl, ver. 31. Seventhly, He fairly and piously Takes his leave of them in ver. 32. And afterwards propounds his own Exampl again unto them for imitation;
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First, The Agent, I Paul, by the appointment of God a Minister, once your Minister, now no longer like to be your Minister, nor a Minister unless in bonds.
First, The Agent, I Paul, by the appointment of God a Minister, once your Minister, now no longer like to be your Minister, nor a Minister unless in bonds.
or Letters of commendation from you? Sometimes our English word, Commend, signifieth to resign, or deliver up, or commit a person or thing to the care or trust of another; so Luke 23.46. Father into thy hands I commend my Spirit.
or Letters of commendation from you? Sometime our English word, Commend, signifies to resign, or deliver up, or commit a person or thing to the care or trust of Another; so Lycia 23.46. Father into thy hands I commend my Spirit.
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But in the Original there is no ambiguity, the word that signifieth to commend by way of praise, is either NONLATINALPHABET, as Luke 16.8. or NONLATINALPHABET, 1 Cor. 8.8. or NONLATINALPHABET, Rom. 5.8. and 16.1. or NONLATINALPHABET, 2 Cor. 3.1. and 5.12. but the word used to signifie commending, by way of trust is NONLATINALPHABET, as Luke 23.46. Acts 14.23. and that is the word here used in the Text, I commend you, that is, I resigne you over, I deliver you up, I commit you to the Trust of God.
But in the Original there is no ambiguity, the word that signifies to commend by Way of praise, is either, as Lycia 16.8. or, 1 Cor. 8.8. or, Rom. 5.8. and 16.1. or, 2 Cor. 3.1. and 5.12. but the word used to signify commending, by Way of trust is, as Lycia 23.46. Acts 14.23. and that is the word Here used in the Text, I commend you, that is, I resign you over, I deliver you up, I commit you to the Trust of God.
The Third thing is the Subject of this Act, or the persons thus commended [ You ] amplified by their relative compellation, Brethren, [ Brethren, I commend you to God ] It is clear that this relates to the Elders of the Church of Ephesus, and it is probable that some of the Vulgar, some of the Plebs might be there also;
The Third thing is the Subject of this Act, or the Persons thus commended [ You ] amplified by their relative compellation, Brothers, [ Brothers, I commend you to God ] It is clear that this relates to the Elders of the Church of Ephesus, and it is probable that Some of the vulgar, Some of the Plebs might be there also;
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especially if they understood that Paul now sent for the Elders to take his last leave of them, doubless some of the Brethren and Church-Members would willingly put themselves to the trouble of so small a journey to be present at this solemn parting: and if you consider well the words of the 20, 25, & 27 verses, methinks it is more than probable that there were present upon the place some of Pauls ordinary hearers, and ordinary members of the Church, as well as the Elders; therefore we may safely conclude that this, you Brethren, includes both Elders and People. Brethren, I commend you.
especially if they understood that Paul now sent for the Elders to take his last leave of them, doubtless Some of the Brothers and Church-Members would willingly put themselves to the trouble of so small a journey to be present At this solemn parting: and if you Consider well the words of the 20, 25, & 27 Verses, methinks it is more than probable that there were present upon the place Some of Paul's ordinary hearers, and ordinary members of the Church, as well as the Elders; Therefore we may safely conclude that this, you Brothers, includes both Elders and People. Brothers, I commend you.
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I commend you principally, and in the first place to God; and then secondly, and subordinately, to the Word of his Grace, as a powerful means and nstrument of God unto you;
I commend you principally, and in the First place to God; and then secondly, and subordinately, to the Word of his Grace, as a powerful means and nstrument of God unto you;
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and to give you an inheritance among them that are sanctified ] which clause may either refer to God, I commend you to God who is able to build you up, and give you an inheritance among them that are sanctified;
and to give you an inheritance among them that Are sanctified ] which clause may either refer to God, I commend you to God who is able to built you up, and give you an inheritance among them that Are sanctified;
or to the Word of hic Grace, I commend you to God, and the Word of his Grace, which is able to build you up &c. and so in the Original, NONLATINALPHABET;
or to the Word of hic Grace, I commend you to God, and the Word of his Grace, which is able to built you up etc. and so in the Original,;
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Lastly, You have the time when Paul doth thus studiously and solemnly commend the Brethren to God, and to the Word of his Grace, and that is, Now, Now that I am departing from you, never to see your faces more;
Lastly, You have the time when Paul does thus studiously and solemnly commend the Brothers to God, and to the Word of his Grace, and that is, Now, Now that I am departing from you, never to see your faces more;
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First, For the term of Compellation, [ Brethren. ] This term, Brother, or Brethren, saith Hierom, quadrupliciter accipitur, is taken four manner of wayes. 1. First,
First, For the term of Compellation, [ Brothers. ] This term, Brother, or Brothers, Says Hieronymus, quadrupliciter accipitur, is taken four manner of ways. 1. First,
For those that are born of the same Parents. 2. Secondly, For those that are of the same Linage, though not of the same immediate Parents; those whom we call Cousins, are usually in Scripture called Brethren and Sisters. 3. Thirdly,
For those that Are born of the same Parents. 2. Secondly, For those that Are of the same Lineage, though not of the same immediate Parents; those whom we call Cousin's, Are usually in Scripture called Brothers and Sisters. 3. Thirdly,
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fifthly, For those of the same place and co-habitations: Thus Lot calls the men of Sodom, Brethren, Gen. 19.7. 6. Sixthly, They are called Brethren, that are of a like quality and disposition: so Prov. 18.9. He that is slothful in his work, is [ Brother ] to him that is a great waster.
fifthly, For those of the same place and co-habitations: Thus Lot calls the men of Sodom, Brothers, Gen. 19.7. 6. Sixthly, They Are called Brothers, that Are of a like quality and disposition: so Curae 18.9. He that is slothful in his work, is [ Brother ] to him that is a great waster.
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The Apostle calls these Persons here present, Brethren, because he and they, had one Lord, one Faith, one Baptism, one God and Father; therefore Brethren.
The Apostle calls these Persons Here present, Brothers, Because he and they, had one Lord, one Faith, one Baptism, one God and Father; Therefore Brothers.
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If we suppose this Compellation used to the Elders of the Church of Ephesus, then we may reade in it the exceeding great humility and condescension of the blessed Apostle Paul, who though he was advanced to an Office and Dignity of highest Eminency of any that ever Christ instituted in his Church,
If we suppose this Compellation used to the Elders of the Church of Ephesus, then we may read in it the exceeding great humility and condescension of the blessed Apostle Paul, who though he was advanced to an Office and Dignity of highest Eminency of any that ever christ instituted in his Church,
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even the Office of an Apostle; which is another manner of Title and Dignity, than that either of Bishop or Arch-Bishop, or Patriarch, or Cardinal, or Pope: And though the Apostle sufficiently understood how to magnifie this Office of his,
even the Office of an Apostle; which is Another manner of Title and Dignity, than that either of Bishop or Arch-Bishop, or Patriarch, or Cardinal, or Pope: And though the Apostle sufficiently understood how to magnify this Office of his,
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yet so modest and humble is the Apostle, that he doth not disdain to give unto a company of poor plain Presbyters or Elders of the Church, that were in Office,
yet so modest and humble is the Apostle, that he does not disdain to give unto a company of poor plain Presbyters or Elders of the Church, that were in Office,
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and (questionless) in Gifts and Graces many degrees inferiour to the Apostle, yet I say, he doth not disdain to give unto them the title and respect of Brethren.
and (questionless) in Gifts and Graces many Degrees inferior to the Apostle, yet I say, he does not disdain to give unto them the title and respect of Brothers.
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So that other Apostle Peter, whom the Papists forsooth would fain have to be the Prince of the Apostles, and Head of the Church, see what modest language he useth to the Elders of the Church, 1 Pet. 5.1.
So that other Apostle Peter, whom the Papists forsooth would fain have to be the Prince of the Apostles, and Head of the Church, see what modest language he uses to the Elders of the Church, 1 Pet. 5.1.
and more like the Prince of the Church, to have said, We will and require you, We Peter by divine dispensation, Prince of the Apostles, Head of the Church, the Vicar of Christ, to whom the Keys of Heaven are given, WE will and require, We charge and command the Elders that are among you to feed the Flock of God.
and more like the Prince of the Church, to have said, We will and require you, We Peter by divine Dispensation, Prince of the Apostles, Head of the Church, the Vicar of christ, to whom the Keys of Heaven Are given, WE will and require, We charge and command the Elders that Are among you to feed the Flock of God.
These gracious and holy Souls had not yet forgotten the Words of their Lord and Master, Luke 22.25. The Kings of the Gentiles [ NONLATINALPHABET ] lord it over them, and they that exercise Authority upon them, are called NONLATINALPHABET, Benefactors.
These gracious and holy Souls had not yet forgotten the Words of their Lord and Master, Lycia 22.25. The Kings of the Gentiles [ ] lord it over them, and they that exercise authority upon them, Are called, Benefactors.
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And he that is, Ruler or Governor among you, NONLATINALPHABET, as the Deacon, or Minister, or Servant. The Servants of Christ had not yet forgot these Words of their Lord and Master, Necdum effusum erat venenum in Ecclesiam.
And he that is, Ruler or Governor among you,, as the Deacon, or Minister, or Servant. The Servants of christ had not yet forgotten these Words of their Lord and Master, Necdum effusum erat venenum in Church.
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and thereby approving themselves to be the true Ministers of Christ. Whereas Pride and disdain of others, is a property and badge not of the Servants of Christ, but of Antichrist.
and thereby approving themselves to be the true Ministers of christ. Whereas Pride and disdain of Others, is a property and badge not of the Servants of christ, but of Antichrist.
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It is a notable Story, that which Beda tels in the second Book of his Ecclesiastical History and the second chapter, that when Austin the Monke, whom some are ambitious to make the Apostle of England: When he was sent by Pope Gregory the great to preach to the Angles or Saxons that dwelt in this Land, he found a considerable company of the Britans, the ancient and native Inhabitants of this Country, professing the Faith of the Lord Jesus Christ, and living religiously and devoutly, only differing from the then Church of Rome in some Circumstances, as in point of the keeping of Easter and some Ceremonies used in Baptism, & the like;
It is a notable Story, that which Beda tells in the second Book of his Ecclesiastical History and the second chapter, that when Austin the Monk, whom Some Are ambitious to make the Apostle of England: When he was sent by Pope Gregory the great to preach to the Angles or Saxons that dwelled in this Land, he found a considerable company of the Britons, the ancient and native Inhabitants of this Country, professing the Faith of the Lord jesus christ, and living religiously and devoutly, only differing from the then Church of Room in Some circumstances, as in point of the keeping of Easter and Some Ceremonies used in Baptism, & the like;
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whereupon he called a Council, or a Synod, and invites the Britans thither, and accordingly divers of the most Learned and Religious among them applied themselves to the journey;
whereupon he called a Council, or a Synod, and invites the Britons thither, and accordingly diverse of the most Learned and Religious among them applied themselves to the journey;
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but in the way they judged it convenient to take the advice of one that was of great Eminency for Prudence, and Holiness of life, et Anachoreticam ducebat vitam, and to enquire of him whether they should be perswaded by Austin to leave their ancient Customs, and follow his, or no.
but in the Way they judged it convenient to take the Advice of one that was of great Eminency for Prudence, and Holiness of life, et Anachoreticam ducebat vitam, and to inquire of him whither they should be persuaded by Austin to leave their ancient Customs, and follow his, or no.
But, say they again, How shall we know this, how shall we know whether he be proud or lowly? Why, saith he, order it so, that He and his Party may come first to the place of meeting,
But, say they again, How shall we know this, how shall we know whither he be proud or lowly? Why, Says he, order it so, that He and his Party may come First to the place of meeting,
as unto my Children, 2 Cor. 6.13. My little Children, with whom I travel in birth, Gal. 4.19. I have no greater joy than to hear that my Children walk in Truth, 3 John 14. Sometimes this near relation is expressed under the notion of a Nurse and Children; so 1 Thess. 2.7. But we were gentle among you, even as a Nurse cherisheth her Children.
as unto my Children, 2 Cor. 6.13. My little Children, with whom I travel in birth, Gal. 4.19. I have no greater joy than to hear that my Children walk in Truth, 3 John 14. Sometime this near Relation is expressed under the notion of a Nurse and Children; so 1 Thess 2.7. But we were gentle among you, even as a Nurse Cherishes her Children.
But most ordinarily and frequently it is expressed by this notion of Brother, or Brethren; this is the Compellation wherewith the Apostle and other Ministers of the Gospel do ordinarily salute their People, both in their Preaching and in their Writings to them,
But most ordinarily and frequently it is expressed by this notion of Brother, or Brothers; this is the Compellation wherewith the Apostle and other Ministers of the Gospel do ordinarily salute their People, both in their Preaching and in their Writings to them,
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as is obvious to all that reade the Acts of the Apostles, and their Epistles. Ministers and People they are Brethren, and that upon the account of Religion and Grace. They have the same Father, even God, who is pleased to own the one and the other for his Children. For we are all the Children of God by Faith in Jesus Christ, Gal. 3.26.
as is obvious to all that read the Acts of the Apostles, and their Epistles. Ministers and People they Are Brothers, and that upon the account of Religion and Grace. They have the same Father, even God, who is pleased to own the one and the other for his Children. For we Are all the Children of God by Faith in jesus christ, Gal. 3.26.
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They have all one Mother; not Rome, nor Antioch, nor any other Church upon Earth, but the Jerusalem which is above, the Mother of us all, Gal. 4.26. They have all sucked the same breasts, Isa. 66.11. That you may suck and be satisfied with the breasts of her Consolation.
They have all one Mother; not Room, nor Antioch, nor any other Church upon Earth, but the Jerusalem which is above, the Mother of us all, Gal. 4.26. They have all sucked the same breasts, Isaiah 66.11. That you may suck and be satisfied with the breasts of her Consolation.
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I say, Ministers and People that are true Believers in all these respects therefore are Brethren. Only look as it is in a Family where there are many Children, many Brothers and Sisters, one of these is the first-born, and he,
I say, Ministers and People that Are true Believers in all these respects Therefore Are Brothers. Only look as it is in a Family where there Are many Children, many Brother's and Sisters, one of these is the firstborn, and he,
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In the first Ages of the World the Priviledges of the first-born consisted in these three things. 1. That the Publick and Solemn Worship of God was administred in the Family,
In the First Ages of the World the Privileges of the firstborn consisted in these three things. 1. That the Public and Solemn Worship of God was administered in the Family,
and for the Family, by the First-born; he was Priest and Prophet of the Family. 2. That next unto the Father himself the First-born was the Prince and Governour of the Family. 3. That a double Portion of the Estate went to the First-born, as his Inheritance.
and for the Family, by the Firstborn; he was Priest and Prophet of the Family. 2. That next unto the Father himself the Firstborn was the Prince and Governor of the Family. 3. That a double Portion of the Estate went to the Firstborn, as his Inheritance.
And all these Priviledges were founded upon that claim which God made unto the first-born, as his right, upon which they were consecrated and set apart to God, Exod. 13. Afterwards, all these Priviledges in the Church of the Old Testament were devolved upon the Levites, whom God took instead of all the first-born of Israel, Numb. 3.12.
And all these Privileges were founded upon that claim which God made unto the firstborn, as his right, upon which they were consecrated and Set apart to God, Exod 13. Afterwards, all these Privileges in the Church of the Old Testament were devolved upon the Levites, whom God took instead of all the firstborn of Israel, Numb. 3.12.
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And now in the Church of the New-Testament this Honour and these Priviledges are conferred upon the Ministers of the Gospel, whom God hath set in the place of the Levites under the Law, Isa. 66.21. I will take of them for Priests and Levites, saith the Lord.
And now in the Church of the New testament this Honour and these Privileges Are conferred upon the Ministers of the Gospel, whom God hath Set in the place of the Levites under the Law, Isaiah 66.21. I will take of them for Priests and Levites, Says the Lord.
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First, To inform us, that the Authority and Power of Ruling, which Ministers have in the Church of God, which is the House of God, it is not Despotical or Lordly, or Magisterial, such as Superiours have over those that are absolutely and every way their Inferiours;
First, To inform us, that the authority and Power of Ruling, which Ministers have in the Church of God, which is the House of God, it is not Despotical or Lordly, or Magisterial, such as Superiors have over those that Are absolutely and every Way their Inferiors;
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but it is rather Social, such as one Brother hath over another, importing rather a Priority of Order, than an Imparity of Degree. The Apostle disclaims all such Power, NONLATINALPHABET, 2 Cor. 1.24. We are not Lords over your Faith, but Helpers of your Joy.
but it is rather Social, such as one Brother hath over Another, importing rather a Priority of Order, than an Imparity of Degree. The Apostle disclaims all such Power,, 2 Cor. 1.24. We Are not lords over your Faith, but Helpers of your Joy.
Secondly, That Ministers and People, Preachers and Hearers are all Brethren: this shews what endeared affections Ministers and People ought to bear each to other.
Secondly, That Ministers and People, Preachers and Hearers Are all Brothers: this shows what endeared affections Ministers and People ought to bear each to other.
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There are Duties indeed proper to the Preacher as a Preacher, some proper to the People as Hearers; but Love is a Duty equally incumbent upon them both,
There Are Duties indeed proper to the Preacher as a Preacher, Some proper to the People as Hearers; but Love is a Duty equally incumbent upon them both,
I am not come hither this day to justifie, or commend my self, for my Love to you of this place, though I think I might with modesty say, I nave given some proof of my Love unto you, not only by my constant Ministry among you, but by denying so many and so great Preferments as I have done for your sakes;
I am not come hither this day to justify, or commend my self, for my Love to you of this place, though I think I might with modesty say, I nave given Some proof of my Love unto you, not only by my constant Ministry among you, but by denying so many and so great Preferments as I have done for your sakes;
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Thirdly, This may let us see, that where there is this Brother-like, mutual affection between Minister and People, there the taking away of Minister and People one from another cannot but be very grievous.
Thirdly, This may let us see, that where there is this Brotherlike, mutual affection between Minister and People, there the taking away of Minister and People one from Another cannot but be very grievous.
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there was David's love to Jonathan, thy love to me was wonderfull, passing the love of women, there was Jonathan 's love to David, there was no love lost between the one and other;
there was David's love to Johnathan, thy love to me was wonderful, passing the love of women, there was Johnathan is love to David, there was no love lost between the one and other;
and where there is such love there cannot but be grief at partting. Methinks I hear some Congregations (though it may be, not many) in England thus bewailing their Ministers, that are now civilly slain, We are greatly distressed for thee, O Brother, very pleasant wert thou to us, thy words were pleasant words:
and where there is such love there cannot but be grief At parting. Methinks I hear Some Congregations (though it may be, not many) in England thus bewailing their Ministers, that Are now civilly slave, We Are greatly distressed for thee, Oh Brother, very pleasant Wertenberg thou to us, thy words were pleasant words:
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Fourthly, If Preachers and People are Brethren, Here then behold how good and pleasant a thing it is for Ministers and People to dwell together in Unity;
Fourthly, If Preachers and People Are Brothers, Here then behold how good and pleasant a thing it is for Ministers and People to dwell together in Unity;
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Fiftly, That Ministers and People are Brethren, only Ministers they are the Elder Brethren, they are the first born of Brethren. This may serve as a glass to let us see the sad aspect of the present Judgment that is upon this Nation.
Fifty, That Ministers and People Are Brothers, only Ministers they Are the Elder Brothers, they Are the First born of Brothers. This may serve as a glass to let us see the sad aspect of the present Judgement that is upon this nation.
There are two thousand Ministers in England smitten and stain at once, as to their Ministerial Office, and Relation: Methinks this Judgment seems to be like the last and sorest Judgment that God brought upon Egypt,
There Are two thousand Ministers in England smitten and stain At once, as to their Ministerial Office, and Relation: Methinks this Judgement seems to be like the last and Sorest Judgement that God brought upon Egypt,
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so here, God hath slain not one or a few, but many indeed of the First-born in England in one day, there God did it Immittendo, here Permittendo, there by way of Immission, here by way of Permission: upon this occasion, saith the Text, there was a great cry in Egypt, Exod. 12, 30. And methinks, there should be no small cry in England at this time.
so Here, God hath slave not one or a few, but many indeed of the Firstborn in England in one day, there God did it Immittendo, Here Permittendo, there by Way of Immission, Here by Way of Permission: upon this occasion, Says the Text, there was a great cry in Egypt, Exod 12, 30. And methinks, there should be no small cry in England At this time.
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Whence observe, That it becomes Ministers, especially when they are to leave their People, and foresee they shall leave them in danger of Wolves, to commit and commend them unto God.
Whence observe, That it becomes Ministers, especially when they Are to leave their People, and foresee they shall leave them in danger of Wolves, to commit and commend them unto God.
It is true, it is the Duty of Ministers to be alwayes commending their People unto God. So Paul, Rom. 1.9. God is my witness, whom I serve with my spirit, in the Gospel of his Son, that without ceasing I make mention of you alwayes in my prayers. So Eph. 1.16. I cease not to give thanks for you, making mention of you in my prayers. So 1 Thess. 1.2. We give thanks unto God alwayes for you, making mention of you always in our prayers. Thus Ministers must alwayes do;
It is true, it is the Duty of Ministers to be always commending their People unto God. So Paul, Rom. 1.9. God is my witness, whom I serve with my Spirit, in the Gospel of his Son, that without ceasing I make mention of you always in my Prayers. So Ephesians 1.16. I cease not to give thanks for you, making mention of you in my Prayers. So 1 Thess 1.2. We give thanks unto God always for you, making mention of you always in our Prayers. Thus Ministers must always do;
but especially when they are leaving of them, and know withal they shall leave them in danger of Wolves. If there were no other proof of this in Scripture, the Practice and Example of the cheif Shepherd and Bishop of souls, the Lord Jesus Christ, is enough to inforce this unto us;
but especially when they Are leaving of them, and know withal they shall leave them in danger of Wolves. If there were no other proof of this in Scripture, the Practice and Exampl of the chief Shepherd and Bishop of Souls, the Lord jesus christ, is enough to enforce this unto us;
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for you find that when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them to the end, Joh. 13.1. and, as the last act of his Love, he commends them to the Father at his departure, in that comfortable and heavenly Prayer of his which we have recorded, John 17.11. And now I am no more in the world, but these are in the world;
for you find that when jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them to the end, John 13.1. and, as the last act of his Love, he commends them to the Father At his departure, in that comfortable and heavenly Prayer of his which we have recorded, John 17.11. And now I am no more in the world, but these Are in the world;
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but that thou shouldst keep them from the evil, or from the evil one. Thus we see our Saviour commended his Disciples to his Father; and so should we do.
but that thou Shouldst keep them from the evil, or from the evil one. Thus we see our Saviour commended his Disciples to his Father; and so should we do.
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1. Because they are primarily and originally God's Flock, His peculiar People, and by him committed to our Trust and Care. To whom therefore should we commit them when we leave them, rather than to him to whom they do belong,
1. Because they Are primarily and originally God's Flock, His peculiar People, and by him committed to our Trust and Care. To whom Therefore should we commit them when we leave them, rather than to him to whom they do belong,
The interest that God hath in them, and our receiving them from God, that is one Reason why we Ministers should commit and commend unto God the People we have received from him, before we leave them.
The Interest that God hath in them, and our receiving them from God, that is one Reason why we Ministers should commit and commend unto God the People we have received from him, before we leave them.
This being the best, and indeed the only provision they can make for them, because God is every way able to keep those that are thus committed to him, He is infinite in Wisdom, in Power, in Watchfulness, in Tenderness, in Faithfulness, therefore it becomes Ministers when they are leaving their People,
This being the best, and indeed the only provision they can make for them, Because God is every Way able to keep those that Are thus committed to him, He is infinite in Wisdom, in Power, in Watchfulness, in Tenderness, in Faithfulness, Therefore it becomes Ministers when they Are leaving their People,
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In the first place, by way of apology for those many Ministers that at this time have been forced to leave their stations, I know there want not some that blame them,
In the First place, by Way of apology for those many Ministers that At this time have been forced to leave their stations, I know there want not Some that blame them,
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and think they have not shewed that love to the souls of their Flocks that they should have done, methinks I hear some ready to take up the Ministers of Christ,
and think they have not showed that love to the Souls of their Flocks that they should have done, methinks I hear Some ready to take up the Ministers of christ,
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as David 's elder brother took up him, 1 Sam. 17.28. I know thy pride, and the naughtiness of thy heart, And with whom hast thou left those few Sheep in the Wilderness? here poor David stands arraigned at the Bar of his angry brother, of pride and naughtiness of heart, and wilful neglect of the Flock committed to his care;
as David is elder brother took up him, 1 Sam. 17.28. I know thy pride, and the naughtiness of thy heart, And with whom hast thou left those few Sheep in the Wilderness? Here poor David Stands arraigned At the Bar of his angry brother, of pride and naughtiness of heart, and wilful neglect of the Flock committed to his care;
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And is not this the censure passed upon many of God's faithful Ministers in their sufferings at this time? It is (say some) their pride, and the frowardness and peevishness of their hearts,
And is not this the censure passed upon many of God's faithful Ministers in their sufferings At this time? It is (say Some) their pride, and the frowardness and peevishness of their hearts,
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and what do they think shall become of thir Flocks, when they thus leave their charges? when we have done nothing but by the appointment and commandment of God, who hath commanded us not to do evil that good may come of it.
and what do they think shall become of their Flocks, when they thus leave their charges? when we have done nothing but by the appointment and Commandment of God, who hath commanded us not to do evil that good may come of it.
You see here how full of grief the People were at the thoughts of Paul 's being taken from them, they all wept sore, ver. 37, 38. and fell on Paul's neck and kissed him, sorrowing most of all for those words which he spake, saying, that they should see his face no more.
You see Here how full of grief the People were At the thoughts of Paul is being taken from them, they all wept soar, ver. 37, 38. and fell on Paul's neck and kissed him, sorrowing most of all for those words which he spoke, saying, that they should see his face no more.
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The like you find Acts 21. the Church in Cesarea, when they heard that Paul was going to Jerusalem, and that Bonds and Trouble were there appointed for him, they fell a disswading him from his Voyage, and that with abundance of tears, in so much that Paul was faine to shake them off with a kind of anger, saying, What mean ye to weep,
The like you find Acts 21. the Church in Caesarea, when they herd that Paul was going to Jerusalem, and that Bonds and Trouble were there appointed for him, they fell a dissuading him from his Voyage, and that with abundance of tears, in so much that Paul was feign to shake them off with a kind of anger, saying, What mean you to weep,
That ever by our own unthankfulness, and unprofitableness under such a Ministry, as Paul's, we should provoke God to take such a blessed instrument from us, and from his Churches!
That ever by our own unthankfulness, and unprofitableness under such a Ministry, as Paul's, we should provoke God to take such a blessed Instrument from us, and from his Churches!
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if you go up to Jerusalem, and there be laid in Prison, as the holy Ghost foretells you will, what do you think will become of us? Who shall carry on that Work, which you have been the happy Instrument under God to begin in us? You are our Father, you have begotten us again to God by his Gospel;
if you go up to Jerusalem, and there be laid in Prison, as the holy Ghost foretells you will, what do you think will become of us? Who shall carry on that Work, which you have been the happy Instrument under God to begin in us? You Are our Father, you have begotten us again to God by his Gospel;
If you leave us, who shall instruct us, who shall encourage and carry us on in the wayes of Grace and Holiness? who shall arm us against the temptations of Satan, against the errors and snares of Seducers? Who shall quiet our troubled Consciences, who shall build us up in Faith,
If you leave us, who shall instruct us, who shall encourage and carry us on in the ways of Grace and Holiness? who shall arm us against the temptations of Satan, against the errors and snares of Seducers? Who shall quiet our troubled Consciences, who shall built us up in Faith,
And some such pangs as these possibly may be upon the hearts of some of God's People at this time in England, there may be here and there one that may sit solitary and sorrowful, bewailing their Minister, as he did the Prophet, O my Father, my Father, the Chariots of Israel, and the Horsmen thereof.
And Some such pangs as these possibly may be upon the hearts of Some of God's People At this time in England, there may be Here and there one that may fit solitary and sorrowful, bewailing their Minister, as he did the Prophet, Oh my Father, my Father, the Chariots of Israel, and the Horsemen thereof.
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and the Nurse-Father upon notice given of the King's mind, carries the Child home, and delivers it up into the King's own arms, who is the true and proper Father,
and the Nurse-Father upon notice given of the King's mind, carries the Child home, and delivers it up into the King's own arms, who is the true and proper Father,
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hath this poor Child any hurt, or any cause to complain, or to cry after the Nurse-Father, I will go home to my Father again? Think, my Brethren, the case is the same here.
hath this poor Child any hurt, or any cause to complain, or to cry After the Nurse-Father, I will go home to my Father again? Think, my Brothers, the case is the same Here.
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and our Father, your God and our God, Why should you cry after us, are you not well enough? can you be better than in the arms of your dear, gracious and mercifull Father?
and our Father, your God and our God, Why should you cry After us, Are you not well enough? can you be better than in the arms of your dear, gracious and merciful Father?
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that God, if he bring you into such a condition, as you can neither enjoy Word nor Sacraments, will feed you too with hidden Manna, that shall be better than Word and Sacraments; that God, who multiplied the Meal in the Widows barrel,
that God, if he bring you into such a condition, as you can neither enjoy Word nor Sacraments, will feed you too with hidden Manna, that shall be better than Word and Sacraments; that God, who multiplied the Meal in the Widows barrel,
and love his Ordinances in sincerity, the less your stock of Grace in your own eyes be, be it very little and small, it shall hold out till you come to Heaven, your handful of Meal and your cruise of Oyl shall not fail.
and love his Ordinances in sincerity, the less your stock of Grace in your own eyes be, be it very little and small, it shall hold out till you come to Heaven, your handful of Meal and your cruise of Oil shall not fail.
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As for the rest of People in this Place and Nation, what God will do with them I know not, I am loth to speak what I see cause to fear, even concerning this very place;
As for the rest of People in this Place and nation, what God will do with them I know not, I am loath to speak what I see cause to Fear, even Concerning this very place;
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as the Rabbins tell us, to favour his People with a vocal answer from the Oracle, which they called NONLATINALPHABET Bathcol, a voice without them, instead of inward light and inspiration.
as the Rabbis tell us, to favour his People with a vocal answer from the Oracle, which they called Bathcol, a voice without them, instead of inward Light and inspiration.
and all mankind now being nothing but blindness and darkness, alienated from the Life of God through the ignorance that is in them, Ephes. 4.18. able at the best but to feel and grope after God, as the Apostles expression is, Acts 17.27.
and all mankind now being nothing but blindness and darkness, alienated from the Life of God through the ignorance that is in them, Ephesians 4.18. able At the best but to feel and grope After God, as the Apostles expression is, Acts 17.27.
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And because this Discovery which God makes of himself to sinful and fallen man, by his holy Word, is an Act of meer Grace, which Man had no wayes merited, not could merit,
And Because this Discovery which God makes of himself to sinful and fallen man, by his holy Word, is an Act of mere Grace, which Man had no ways merited, not could merit,
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therefore this Word of God is called the Word of his Grace, in respect of the original of it, it came forth from God, it was the Grace of God that first revealed it.
Therefore this Word of God is called the Word of his Grace, in respect of the original of it, it Come forth from God, it was the Grace of God that First revealed it.
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The simplicity, unity, perfection of his Essence, the glorious Mystery of the Trinity of Persons, the Wisdom, Power, Goodness, Justice, Holiness of God, all these are made known to us in his Word, wherein, as in a glass, we behold the glory of the Lord, 2 Cor. 3.18.
The simplicity, unity, perfection of his Essence, the glorious Mystery of the Trinity of Persons, the Wisdom, Power, goodness, justice, Holiness of God, all these Are made known to us in his Word, wherein, as in a glass, we behold the glory of the Lord, 2 Cor. 3.18.
But that which the Word doth principally and chiefly reveal, it is the Grace of God towards sinners in Jesus Christ, this was the substance of that NONLATINALPHABET, that first Word which God revealed immediately after the Fall of Man in Paradise, The Seed of the Woman shall break the Serpents head.
But that which the Word does principally and chiefly reveal, it is the Grace of God towards Sinners in jesus christ, this was the substance of that, that First Word which God revealed immediately After the Fallen of Man in Paradise, The Seed of the Woman shall break the Serpents head.
This was the substance and scope of all the Old Testament, all the Sacrifices, Laws, and Ordinances, concerning holy Persons, and holy things, they all tended to this.
This was the substance and scope of all the Old Testament, all the Sacrifices, Laws, and Ordinances, Concerning holy Persons, and holy things, they all tended to this.
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And this is more clearly and fully the scope of the Gospel and New Testament, to make known the unsearchable Riches of Christ, as the Apostle speaks, Ephes. 3.8.
And this is more clearly and Fully the scope of the Gospel and New Testament, to make known the unsearchable Riches of christ, as the Apostle speaks, Ephesians 3.8.
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And therefore of all the parts of the Scripture, the Gospel, the New Testament, is, NONLATINALPHABET, & NONLATINALPHABET, called the Word of Grace, and the Gospel of Grace, because the whole design and scope of that, is, to reveal and make known unto sinners the Grace of God in Christ,
And Therefore of all the parts of the Scripture, the Gospel, the New Testament, is,, &, called the Word of Grace, and the Gospel of Grace, Because the Whole Design and scope of that, is, to reveal and make known unto Sinners the Grace of God in christ,
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but Christ, and the Grace of God towards sinners in Christ, is the proper, peculiar, sole Revelation of the Gospel, which therefore is called the Word of Grace.
but christ, and the Grace of God towards Sinners in christ, is the proper, peculiar, sole Revelation of the Gospel, which Therefore is called the Word of Grace.
Reas. 3. The Word of God is the Word of Grace effectively, because it works inherent qualitative Grace and Holiness in them that hear it, not indeed in all;
Reas. 3. The Word of God is the Word of Grace effectively, Because it works inherent qualitative Grace and Holiness in them that hear it, not indeed in all;
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and therefore it may be justly and duely called the Word of Grace. So the Apostle, Rom. 10.17. Faith comes by hearing, and hearing by the Word of God. So Gal. 3.2. Received you the Spirit by the works of the Law, or by the hearing of Faith? So our Saviour, John 17.17. Sanctifie them through thy Truth, thy Word is Truth.
and Therefore it may be justly and duly called the Word of Grace. So the Apostle, Rom. 10.17. Faith comes by hearing, and hearing by the Word of God. So Gal. 3.2. Received you the Spirit by the works of the Law, or by the hearing of Faith? So our Saviour, John 17.17. Sanctify them through thy Truth, thy Word is Truth.
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or from our posterity after us. It was a sore Judgment which the Lord threatned against Judah, Jer. 16.5. I have taken away my Peace from this People, saith the Lord, my Loving-kindness and Mercy.
or from our posterity After us. It was a soar Judgement which the Lord threatened against Judah, Jer. 16.5. I have taken away my Peace from this People, Says the Lord, my Lovingkindness and Mercy.
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Take the Sun out of the Firmament, and what would the World be but a Chaos of Confusion, a Land of Darkness? And, satius esset Solem è Colo, said the People of Constantinople of that famous Preacher Chrysostom, Better the Sun should be taken out of the Skie,
Take the Sun out of the Firmament, and what would the World be but a Chaos of Confusion, a Land of Darkness? And, Satius esset Solemn è Colo, said the People of Constantinople of that famous Preacher Chrysostom, Better the Sun should be taken out of the Sky,
Brethren, you may remember, I am sure you ought to remember, that upon the 13th of October, 1658. from those words, Amos 8.11. I shewed you what a heavy Judgment it was to have the Word of God taken from you.
Brothers, you may Remember, I am sure you ought to Remember, that upon the 13th of October, 1658. from those words, Amos 8.11. I showed you what a heavy Judgement it was to have the Word of God taken from you.
and Month, and Day when I spake it, therefore you may remember it. God after this prediction, waited the term of his Patience, mentioned Luke. 13.7. even three years, and then soon after God began to inflict this Judgment:
and Monn, and Day when I spoke it, Therefore you may Remember it. God After this prediction, waited the term of his Patience, mentioned Lycia. 13.7. even three Years, and then soon After God began to inflict this Judgement:
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O my Brethren, had that warning been believed and improved to Humiliation, Repentance, closer Walking with God, higher prizing the Word and Ordinances, a study to walk worthy of the Gospel and Grace of God;
Oh my Brothers, had that warning been believed and improved to Humiliation, Repentance, closer Walking with God, higher prizing the Word and Ordinances, a study to walk worthy of the Gospel and Grace of God;
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Well Brethren, you were told of this before, you would not believe it then, Will you believe it now? Now you begin to feel it, will you believe what you feel? will you lay it to heart? will you give glory to God? if not I tell you what you feel is yet nothing to that you are like to feel.
Well Brothers, you were told of this before, you would not believe it then, Will you believe it now? Now you begin to feel it, will you believe what you feel? will you lay it to heart? will you give glory to God? if not I tell you what you feel is yet nothing to that you Are like to feel.
This Threatning God fulfilled upon the Church and People of the Jews, taking away the Spirit and gift of Prophecy from that Church, from the time of the Prophet Malachi, unto the birth of John the Baptist, which was between three and four hundred years;
This Threatening God fulfilled upon the Church and People of the jews, taking away the Spirit and gift of Prophecy from that Church, from the time of the Prophet Malachi, unto the birth of John the Baptist, which was between three and four hundred Years;
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The same Judgment hath once been upon this Nation, and upon the Christian World already, God grant that our sins do not bring it a second time upon us. But,
The same Judgement hath once been upon this nation, and upon the Christian World already, God grant that our Sins do not bring it a second time upon us. But,
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In the third place, Is the VVord of God the VVord of his Grace? Then this reproves all those that have lived under the continual dispensation of this VVord of Grace,
In the third place, Is the Word of God the Word of his Grace? Then this reproves all those that have lived under the continual Dispensation of this Word of Grace,
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A fearful end, and such as should make the heart of every one who is guilty of being unfruitful under the VVord of Grace, tremble to think or hear of it;
A fearful end, and such as should make the heart of every one who is guilty of being unfruitful under the Word of Grace, tremble to think or hear of it;
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or forty years, what can? I tell thee, if thou art past getting good by the VVord of Grace, thou art past getting good by any thing at all. Luke 16.31. If they hear not Moses and the Prophets, neither will they hear though one from the dead were sent unto them.
or forty Years, what can? I tell thee, if thou art passed getting good by the Word of Grace, thou art passed getting good by any thing At all. Lycia 16.31. If they hear not Moses and the prophets, neither will they hear though one from the dead were sent unto them.
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If what thou hearest from the VVord of Grace, of the VVrath of God against impenitent sinners, and the Grace and Mercy of God towards poor repenting sinners; if what thou readest and hearest in and from the VVord of the torments of Hell, and of the joyes of Heaven; if what thou readest and hearest from the Word of these things do not bring thee to Repentance, and Faith in the Lord Jesus, nothing else will.
If what thou Hearst from the Word of Grace, of the Wrath of God against impenitent Sinners, and the Grace and Mercy of God towards poor repenting Sinners; if what thou Readest and Hearst in and from the Word of the torments of Hell, and of the Joys of Heaven; if what thou Readest and Hearst from the Word of these things do not bring thee to Repentance, and Faith in the Lord jesus, nothing Else will.
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And if thou continue still in this condition, not profiting by the VVord, without any saving work of the VVord upon thee, O consider how inexcusable, how intolerable thy damnation will be.
And if thou continue still in this condition, not profiting by the Word, without any Saving work of the Word upon thee, Oh Consider how inexcusable, how intolerable thy damnation will be.
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Why doth our Saviour tell Chorazin and Bethsaida, and the rest of the Cities where he had gone up and down preaching the VVord of Grace, that it should be more tolerable for Sodom and Gomorrah, for Tire and Sidon in the day of Judgement,
Why does our Saviour tell Chorazin and Bethsaida, and the rest of the Cities where he had gone up and down preaching the Word of Grace, that it should be more tolerable for Sodom and Gomorrah, for Tire and Sidon in the day of Judgement,
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if thou hadst, we should never have gone on in our sins and impenitencie, we would certainly have laid hold upon the offers of Grace, and wayes of Life.
if thou Hadst, we should never have gone on in our Sins and impenitency, we would Certainly have laid hold upon the offers of Grace, and ways of Life.
The Devil and his angels will be able to say, Lord, thou didst never provide nor propound for us a way of reconciliation and recovery since we first sinned against thee,
The devil and his Angels will be able to say, Lord, thou didst never provide nor propound for us a Way of reconciliation and recovery since we First sinned against thee,
and the glad Tidings thereof had been published to us by the Gospel as it was to man, possibly we had not persisted so obstinately in our rebellion against thee.
and the glad Tidings thereof had been published to us by the Gospel as it was to man, possibly we had not persisted so obstinately in our rebellion against thee.
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If Christ should say to thee, as Judges here upon the Bench to Malefactors, What canst thou say for thy self why sentence of condemnation should not pass upon thee? Poor creature, thou wilt not have one word to say,
If christ should say to thee, as Judges Here upon the Bench to Malefactors, What Canst thou say for thy self why sentence of condemnation should not pass upon thee? Poor creature, thou wilt not have one word to say,
How is it that you appear here in the guilt of all your sins? were you never told of these sins of yours? were you never exhorted to repentance? were you never directed the way to get your sins pardoned? were you never invited, perswaded, intreated that you would be saved? did I not send my Ministers,
How is it that you appear Here in the guilt of all your Sins? were you never told of these Sins of yours? were you never exhorted to Repentance? were you never directed the Way to get your Sins pardoned? were you never invited, persuaded, entreated that you would be saved? did I not send my Ministers,
and did not they in my Name, and in my Stead, beseech you that you would be reconciled to God? and did not they tell you what you must do that you might be reconciled? did you not live under the dispensations of that Word of Grace that was able to work Grace in you, that did work Grace in others,
and did not they in my Name, and in my Stead, beseech you that you would be reconciled to God? and did not they tell you what you must do that you might be reconciled? did you not live under the dispensations of that Word of Grace that was able to work Grace in you, that did work Grace in Others,
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and was as able to work it in you? why then are ye found in a graceless condition this day? O when Jesus Christ shall in the presence of all his Saints and Angels thus expostulate with the souls of such as live and dye without any saving good,
and was as able to work it in you? why then Are you found in a graceless condition this day? O when jesus christ shall in the presence of all his Saints and Angels thus expostulate with the Souls of such as live and die without any Saving good,
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Secondly, Love this Word of Grace. Thirdly, Cleave close to this Word of Grace; make that the Man of your counsels, Psal. 119.24. make it the Rule of your lives, Gal. 6.16.
Secondly, Love this Word of Grace. Thirdly, Cleave close to this Word of Grace; make that the Man of your Counsels, Psalm 119.24. make it the Rule of your lives, Gal. 6.16.
But these and the like Duties I have heretofore spoken largely of, both in my Sermons upon James 1.25. as also when I shewed you, how the Word of God is the only true and adequate Rule of Godliness.
But these and the like Duties I have heretofore spoken largely of, both in my Sermons upon James 1.25. as also when I showed you, how the Word of God is the only true and adequate Rule of Godliness.
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] A Metaphor taken from Builders, where you know first, men lay the Foundation, and then by degrees set up the whole Frame of the Building, one piece after another:
] A Metaphor taken from Builders, where you know First, men lay the Foundation, and then by Degrees Set up the Whole Frame of the Building, one piece After Another:
to this Paul alludes here, as if he should say, as to the Corinthians, 1 Cor. 3.10. According to the Grace given unto me, I as a wise Masterbuilder have laid the Foundation.
to this Paul alludes Here, as if he should say, as to the Corinthians, 1 Cor. 3.10. According to the Grace given unto me, I as a wise Masterbuilder have laid the Foundation.
First, By those places of Scripture that do enjoyn the edification, or building up of the Saints as a Duty: so 1 Thess. 5.11. Wherefore comfort your selves together, and edifie one another.
First, By those places of Scripture that do enjoin the edification, or building up of the Saints as a Duty: so 1 Thess 5.11. Wherefore Comfort your selves together, and edify one Another.
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and all Ministerial gifts bestowed upon those Officers, what is the end and scope of them? The perfecting of the Saints, the edifying of the Body of Christ:
and all Ministerial Gifts bestowed upon those Officers, what is the end and scope of them? The perfecting of the Saints, the edifying of the Body of christ:
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So the power of Censures in the Church, what is the end and scope of them? see 2 Cor. 13.10. According to the power which the Lord hath given me to edification;
So the power of Censures in the Church, what is the end and scope of them? see 2 Cor. 13.10. According to the power which the Lord hath given me to edification;
but of all a Christians private actions. Rom. 14.19. Let us therefore follow the things that make for peace, and things wherewith one may edifie another. So again, Rom. 15.2. Let every man please his neighbour, for his good to Edification. Where,
but of all a Christians private actions. Rom. 14.19. Let us Therefore follow the things that make for peace, and things wherewith one may edify Another. So again, Rom. 15.2. Let every man please his neighbour, for his good to Edification. Where,
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Yea, this ought to be the scope and end of all our words as well as actions. Eph. 4.29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying.
Yea, this ought to be the scope and end of all our words as well as actions. Ephesians 4.29. Let no corrupt communication proceed out of your Mouth, but that which is good to the use of edifying.
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Now would God, think you, thus enjoyn upon Christians the care of edifying one another? would the Lord Jesus Christ make Edification the end and scope of all Church-Ordinances and Administrations? would the Holy Ghost teach us to propound it,
Now would God, think you, thus enjoin upon Christians the care of edifying one Another? would the Lord jesus christ make Edification the end and scope of all Church ordinances and Administrations? would the Holy Ghost teach us to propound it,
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First, Because God hath appointed a certain measure and proportion, and heighth of Grace, which all his Elect shall arrive at before they be taken up into Glory.
First, Because God hath appointed a certain measure and proportion, and height of Grace, which all his Elect shall arrive At before they be taken up into Glory.
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As a wise Builder who when he is about to build a house, he resolves beforehand how many foot high he will raise it, to such a measure, to such a heighth, and then he will cease:
As a wise Builder who when he is about to built a house, he resolves beforehand how many foot high he will raise it, to such a measure, to such a height, and then he will cease:
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Secondly, God doth ordinarily promove and carry on his People to this measure and degree, whereunto he hath appointed them, gradatim, by little and little. He doth not in the first instant and moment of their Conversion and Regeneration, make them perfect in their measure, and fit for Heaven:
Secondly, God does ordinarily promove and carry on his People to this measure and degree, whereunto he hath appointed them, gradatim, by little and little. He does not in the First instant and moment of their Conversion and Regeneration, make them perfect in their measure, and fit for Heaven:
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here now Grace is wrought and perfected all at once, but this is inter rariora Graciae: I will not say it is anomalous, for Grace is free, and bound to no rules;
Here now Grace is wrought and perfected all At once, but this is inter rariora Graciae: I will not say it is anomalous, for Grace is free, and bound to no rules;
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but ordinarily God doth carry on the work of his Grace in his People to its appointed measure by degrees: Hence it is compared to Leaven that diffuseth it self through the Lump by degrees, Matth. 13.33. to Light, that diffuseth it self through the Air by degrees, Prov. 4.18. to Corn, that is first the green blade, then the ear, then the ripe Corn, Mark 4.28. to a Building here, to which a man is every day adding something, and carrying on more and more to Perfection.
but ordinarily God does carry on the work of his Grace in his People to its appointed measure by Degrees: Hence it is compared to Leaven that diffuseth it self through the Lump by Degrees, Matthew 13.33. to Light, that diffuseth it self through the Air by Degrees, Curae 4.18. to Corn, that is First the green blade, then the ear, then the ripe Corn, Mark 4.28. to a Building Here, to which a man is every day adding something, and carrying on more and more to Perfection.
this is to open their mouth against the Heavens, and to blaspheme not only the Saints of the most High, but the most High himself. How far was the wisdom and humility of Paul from this, Philip. 3.12, 13. Not as though I had already attained,
this is to open their Mouth against the Heavens, and to Blaspheme not only the Saints of the most High, but the most High himself. How Far was the Wisdom and humility of Paul from this, Philip. 3.12, 13. Not as though I had already attained,
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Had some of those self-conceited, self-deluded poor souls, that dream so much of their own perfection, and talk of it as some men do in their dreams, had they I say been wrapt up with Paul into the third Heavens; they might have had some shadow of Reason to boast of their own perfection; but alas, poor creatures, they carry their own confutation about with them in their crazie bodies, and distempred spirits. O Brethren, take heed of this delusion, take heed of saying you have enough, you are perfect:
Had Some of those self-conceited, self-deluded poor Souls, that dream so much of their own perfection, and talk of it as Some men do in their dreams, had they I say been wrapped up with Paul into the third Heavens; they might have had Some shadow of Reason to boast of their own perfection; but alas, poor creatures, they carry their own confutation about with them in their crazy bodies, and distempered spirits. Oh Brothers, take heed of this delusion, take heed of saying you have enough, you Are perfect:
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I never read nor heard of any that said, I am rich and increased in goods, and lack nothing, but Christ answered them on the contrary, Thou art poor, and blind, and naked, and miserable.
I never read nor herd of any that said, I am rich and increased in goods, and lack nothing, but christ answered them on the contrary, Thou art poor, and blind, and naked, and miserable.
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Seeing that true Beleivers have need of further building up, O be exhorted to make it the great business of your lives, to build up your selves and one another towards perfection more and more.
Seeing that true Believers have need of further building up, Oh be exhorted to make it the great business of your lives, to built up your selves and one Another towards perfection more and more.
O why should you neglect your souls? why should you suffer the building of Grace, which God hath begun to rear up in your souls, to decay and run to ruine,
O why should you neglect your Souls? why should you suffer the building of Grace, which God hath begun to rear up in your Souls, to decay and run to ruin,
Could the Heathen Painter be so intent and industrious upon his trade of Painting, that he could say, Nulla dies sine lineâ, and all, that he might excell in that Art? And shall not Christians be more intent upon,
Could the Heathen Painter be so intent and Industria upon his trade of Painting, that he could say, Nulla dies sine lineâ, and all, that he might excel in that Art? And shall not Christians be more intent upon,
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You Brethren, building up your selves in your most holy Faith, and praying alwayes in the Holy-Ghost, keep your selves in the Love of God. But you will say;
You Brothers, building up your selves in your most holy Faith, and praying always in the Holy ghost, keep your selves in the Love of God. But you will say;
Therefore the Apostle here commends even the Elders of Ephesus, who were themselves Officers of Christ, and Builders in the Church of Christ, the Apostle commends them to the Word of Grace:
Therefore the Apostle Here commends even the Elders of Ephesus, who were themselves Officers of christ, and Builders in the Church of christ, the Apostle commends them to the Word of Grace:
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to reading what? certainly the holy Scriptures, the Word of God. Timothy was one that had known the Scriptures of a Child, 2 Tim. 3.15. and that had received extraordinary Gifts of the holy Ghost by the laying on of the Apostles hands, 2 Tim. 1.6. that was an Evangelist, a Preacher of the Gospel to the Gentiles;
to reading what? Certainly the holy Scriptures, the Word of God. Timothy was one that had known the Scriptures of a Child, 2 Tim. 3.15. and that had received extraordinary Gifts of the holy Ghost by the laying on of the Apostles hands, 2 Tim. 1.6. that was an Evangelist, a Preacher of the Gospel to the Gentiles;
That this was the design, and scope of God in causing his Word to be committed to writing, is clear, in 2 Tim. 3.16, 17. All Scripture is given by inspiration from God,
That this was the Design, and scope of God in causing his Word to be committed to writing, is clear, in 2 Tim. 3.16, 17. All Scripture is given by inspiration from God,
and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness; That the man of God may be perfect, throughly furnished unto all good works:
and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness; That the man of God may be perfect, thoroughly furnished unto all good works:
Now if the infinite Wisdom of the Lord Jesus Christ did not know that the best of his Servants would need his Word for their edification and building up, He would never have committed his Word first to writing,
Now if the infinite Wisdom of the Lord jesus christ did not know that the best of his Servants would need his Word for their edification and building up, He would never have committed his Word First to writing,
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And this, first, condemns the Impiety of the Pope, I say of the Pope rather than of the Papists; for the poor People suffer under this Impiety of the Pope and his Clergy, who deprive their Laity, as they call them, of the use and benefit of the Scriptures, making it a Capital crime for any of them to have the Scriptures in any common or ordinary language, Italian, French, Spanish, or the like.
And this, First, condemns the Impiety of the Pope, I say of the Pope rather than of the Papists; for the poor People suffer under this Impiety of the Pope and his Clergy, who deprive their Laity, as they call them, of the use and benefit of the Scriptures, making it a Capital crime for any of them to have the Scriptures in any Common or ordinary language, Italian, French, Spanish, or the like.
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and handled with unwashed and unholy hands, therefore they suffer none to deal with the Scriptures but men in holy Orders; and they are afraid lest by putting the Scriptures into vulgar hands, they should but put a knife into the hand of a child or mad-man, wherewith to wound and destroy themselves, wresting the Scriptures to their own destruction.
and handled with unwashed and unholy hands, Therefore they suffer none to deal with the Scriptures but men in holy Order; and they Are afraid lest by putting the Scriptures into Vulgar hands, they should but put a knife into the hand of a child or madman, wherewith to wound and destroy themselves, wresting the Scriptures to their own destruction.
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But O how foolish is the wisdom of man, when it would exalt it self above the Wisdom of God! Did not God know how to provide for the Honour and Majesty of his Sacred Word, and for the good and well-fare of poor Souls,
But Oh how foolish is the Wisdom of man, when it would exalt it self above the Wisdom of God! Did not God know how to provide for the Honour and Majesty of his Sacred Word, and for the good and welfare of poor Souls,
if the Word were exposed to the view and use of the meanest, and lowest of People? Why then were the Scriptures of the Old Testament written to the Church of the Jews in the Hebrew tongue, which every man, woman and child spake,
if the Word were exposed to the view and use of the Meanest, and lowest of People? Why then were the Scriptures of the Old Testament written to the Church of the jews in the Hebrew tongue, which every man, woman and child spoke,
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and understood? and why where the Scriptures of the New-Testament written to the Churches of the Gentiles in the Greek tongue, which was the proper and maternal language of most of the Churches we reade of in the New-Testament,
and understood? and why where the Scriptures of the New testament written to the Churches of the Gentiles in the Greek tongue, which was the proper and maternal language of most of the Churches we read of in the New testament,
if all may not, yea ought not to reade the Scriptures? And why did the Apostles, guided by the Spirit of God, direct and intitle their Epistles, not to Bishops, and Church Officers only,
if all may not, yea ought not to read the Scriptures? And why did the Apostles, guided by the Spirit of God, Direct and entitle their Epistles, not to Bishops, and Church Officers only,
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but even to the whole Church, the Plebs and all, if the Plebs might not reade the Scriptures? And why doth John write his Canonical Epistle to the Elect Lady, and to Gaius a private Christian,
but even to the Whole Church, the Plebs and all, if the Plebs might not read the Scriptures? And why does John write his Canonical Epistle to the Elect Lady, and to Gaius a private Christian,
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if Ladies and private Christians might not reade Canonical Scripture? And why do Chrysostom, Hierom, Austin, and others of the glorious Lights of the antient Church,
if Ladies and private Christians might not read Canonical Scripture? And why do Chrysostom, Hieronymus, Austin, and Others of the glorious Lights of the ancient Church,
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the true reason why the Pope and his Accomplices do so studiously smother the Scriptures from their People, is that, rendred by our Saviour John 3.20. For every one that doth evil hateth the Light, neither cometh to the Light, lest his deeds should be reproved.
the true reason why the Pope and his Accomplices do so studiously smother the Scriptures from their People, is that, rendered by our Saviour John 3.20. For every one that does evil hates the Light, neither comes to the Light, lest his Deeds should be reproved.
these think themselves, though God knows they are poor ignorant people, yet they think themselves too good to have any thing to do with the Scriptures,
these think themselves, though God knows they Are poor ignorant people, yet they think themselves too good to have any thing to do with the Scriptures,
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or to stand in need of any instruction or direction from the Scriptures, the Word of God; they think they have the VVord of God within, the Light within, and that is sufficient for them.
or to stand in need of any instruction or direction from the Scriptures, the Word of God; they think they have the Word of God within, the Light within, and that is sufficient for them.
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Indeed they will grant you, that the Prophecy of Isaiah and Jeremiah, it was the Word of God to Isaiah and Jeremiah, and the People that lived in their times;
Indeed they will grant you, that the Prophecy of Isaiah and Jeremiah, it was the Word of God to Isaiah and Jeremiah, and the People that lived in their times;
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and sanctifie them, and work all Grace in them needful to Salvation, had not the same infallible Guidance of the Spirit to enable them to deliver things that should be infallible, and NONLATINALPHABET.
and sanctify them, and work all Grace in them needful to Salvation, had not the same infallible Guidance of the Spirit to enable them to deliver things that should be infallible, and.
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And it is highest presumption for any one that thinks he hath received, and hath indeed received the Spirit unto sanctification, to think that therefore he hath the Spirit in its infallible guidance and direction.
And it is highest presumption for any one that thinks he hath received, and hath indeed received the Spirit unto sanctification, to think that Therefore he hath the Spirit in its infallible guidance and direction.
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Secondly, Suppose that these People had the Spirit of infallible guidance and direction, and were indeed inspired Prophets, yet that doth not give them a supersedeas from attending to the Scripture, the Word of God. Daniel was a Prophet, immediately, infallibly inspired,
Secondly, Suppose that these People had the Spirit of infallible guidance and direction, and were indeed inspired prophets, yet that does not give them a supersedeas from attending to the Scripture, the Word of God. daniel was a Prophet, immediately, infallibly inspired,
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I Daniel understood by Books the number of the years, whereof the Word of the Lord came to Jeremiah the Prophet. So did David, though an inspired Prophet, Psal. 119. So did all the Prophets, 1 Pet. 1.10, 11. Of which the Prophets have enquired,
I daniel understood by Books the number of the Years, whereof the Word of the Lord Come to Jeremiah the Prophet. So did David, though an inspired Prophet, Psalm 119. So did all the prophets, 1 Pet. 1.10, 11. Of which the prophets have inquired,
and searched diligently, who prophesied of the Grace that should come unto you, searching what, or what manner of time the Spirit of Christ which was in them did signifie;
and searched diligently, who prophesied of the Grace that should come unto you, searching what, or what manner of time the Spirit of christ which was in them did signify;
So that, were they what they would pretend to be, which they are not, Prophets, yet they are not too good to attend still upon the Scriptures, the Word of God.
So that, were they what they would pretend to be, which they Are not, prophets, yet they Are not too good to attend still upon the Scriptures, the Word of God.
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Methinks I hear the God of Heaven speaking to these poor but proud ones, as sometimes he did by way of holy sarcasm to the Prince of Tyre, Ezek. 28.2. and so on, Because thine heart is lifted up, and thou hast said, I am a God;
Methinks I hear the God of Heaven speaking to these poor but proud ones, as sometime he did by Way of holy sarcasm to the Prince of Tyre, Ezekiel 28.2. and so on, Because thine heart is lifted up, and thou hast said, I am a God;
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(He that saith, he is godded with God, and perfect as God is, doth he not say, I am a God? ) Behold, thou art wiser than Daniel, ver. 3. ( Daniel was such a simple man, as though he was a Prophet, and had glorious Visions and Inspirations, yet he,
(He that Says, he is Godded with God, and perfect as God is, does he not say, I am a God?) Behold, thou art Wiser than daniel, ver. 3. (daniel was such a simple man, as though he was a Prophet, and had glorious Visions and Inspirations, yet he,
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like a simple man, would hang upon the Scriptures, the written Word of God: but thou art wiser than Daniel, thou regardest not the Scriptures, thou hast as sure and infallible a Light within thee as that Word is) Thou sealest up the sum, full of wisdom,
like a simple man, would hang upon the Scriptures, the written Word of God: but thou art Wiser than daniel, thou regardest not the Scriptures, thou hast as sure and infallible a Light within thee as that Word is) Thou sealest up the sum, full of Wisdom,
and perfect in beauty, ver. 12. Thou hast been in Eden the Garden of God; every precious stone was thy covering, ver. 13. Thou art the anointed Cherub;
and perfect in beauty, ver. 12. Thou hast been in Eden the Garden of God; every precious stone was thy covering, ver. 13. Thou art the anointed Cherub;
thou hast walked up and down in the midst of the stones of fire, ver. 14. Thou wast perfect in thy wayes, from the day that thou wert created, ver. 15. All this is spoken, NONLATINALPHABET, according to the opinion that the Prince of Tyre had of himself, God doth but speak his own words and thoughts.
thou hast walked up and down in the midst of the stones of fire, ver. 14. Thou wast perfect in thy ways, from the day that thou Wertenberg created, ver. 15. All this is spoken,, according to the opinion that the Prince of Tyre had of himself, God does but speak his own words and thoughts.
And truly such are the thoughts of this proud generation, they think they are so perfect, and so full of wisdom, they have no need of the Scriptures, the VVord of God. In the third place;
And truly such Are the thoughts of this proud generation, they think they Are so perfect, and so full of Wisdom, they have no need of the Scriptures, the Word of God. In the third place;
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O let it teach every one of you to labour to maintain in your heart an humble sense of your continual need of the Word, an holy hunger after the Word, a ready closing with every Opportunity of attending upon the Word, a lothness above all things to part with the VVord, to be left without the VVord; better part with the Light of your eyes, with the Bread that is the staff of your lives,
Oh let it teach every one of you to labour to maintain in your heart an humble sense of your continual need of the Word, an holy hunger After the Word, a ready closing with every Opportunity of attending upon the Word, a loathness above all things to part with the Word, to be left without the Word; better part with the Light of your eyes, with the Bred that is the staff of your lives,
it is able to convert them, which is the greater, therefore it is able to build them up, which is the lesser; it is able to save their souls, Jam. 1.21.
it is able to convert them, which is the greater, Therefore it is able to built them up, which is the lesser; it is able to save their Souls, Jam. 1.21.
Hence it is that the Word of God is compared to tools or instruments wherewith men build, to an Ax, Mat. 3. to an Hammer, and to Fire, Jer. 23. And here, It is able to build up, but how? not of it self, no more than an Ax,
Hence it is that the Word of God is compared to tools or Instruments wherewith men built, to an Ax, Mathew 3. to an Hammer, and to Fire, Jer. 23. And Here, It is able to built up, but how? not of it self, no more than an Ax,
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and come to nothing, especially when there is such a great and visible decay of Preachers and Preaching in the Land, who (alas) when they had the VVord constantly and instantly preached and pressed upon them, in season and out of season, had yet much ado to hold on their course then;
and come to nothing, especially when there is such a great and visible decay of Preachers and Preaching in the Land, who (alas) when they had the Word constantly and instantly preached and pressed upon them, in season and out of season, had yet much ado to hold on their course then;
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and now so many of their faithful, able Teachers are removed from them, are ready to think, What shall they do now? what will become of them? they shall never be able to hold out.
and now so many of their faithful, able Teachers Are removed from them, Are ready to think, What shall they do now? what will become of them? they shall never be able to hold out.
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And which the Apostle Peter speaks of, 1 Pet. 1.4. and calls an Inheritance incorruptible, undefiled, and that fadeth not away, reserved for us in the Heavens.
And which the Apostle Peter speaks of, 1 Pet. 1.4. and calls an Inheritance incorruptible, undefiled, and that fades not away, reserved for us in the Heavens.
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So that this state of Happiness, and Glory in the Life to come, is it which the Apostle means by this Inheritance, An Inheritance among all them that are sanctified.
So that this state of Happiness, and Glory in the Life to come, is it which the Apostle means by this Inheritance, an Inheritance among all them that Are sanctified.
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Hence it is that the Saints in Scripture are so often called Heirs, Heirs according to Promise, Gal. 3.29. and Heirs of Grace, 1 Pet. 3.7. Heirs of Salvation, Heb. 1.14. Heirs of the Kingdom; James 2.5. Heirs of God, yea Co-heirs with Christ, Rom. 8.17. where I pray mark, that Believers are said to be joynt-heirs with Christ, not joynt-purchasers with Christ, no, Christ is Sole-Purchaser of Life and Glory:
Hence it is that the Saints in Scripture Are so often called Heirs, Heirs according to Promise, Gal. 3.29. and Heirs of Grace, 1 Pet. 3.7. Heirs of Salvation, Hebrew 1.14. Heirs of the Kingdom; James 2.5. Heirs of God, yea Coheirs with christ, Rom. 8.17. where I pray mark, that Believers Are said to be Joint heirs with christ, not joint-purchasers with christ, no, christ is Sole-Purchaser of Life and Glory:
They are said to be Heirs of Life and Salvation, in respect of the Matter and Substance of the Inheritance. They are said to be Heirs of Grace and Promise, in respect of the way and means whereby they come for to have claim to this Inheritance.
They Are said to be Heirs of Life and Salvation, in respect of the Matter and Substance of the Inheritance. They Are said to be Heirs of Grace and Promise, in respect of the Way and means whereby they come for to have claim to this Inheritance.
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When a man dyes, and leaves his whole Estate, House, Lands, Money, Goods, and all he had to another, he that there succeedeth in his whole Estate, is Haeres exasse, his sole Heir. Now,
When a man dies, and leaves his Whole Estate, House, Lands, Money, Goods, and all he had to Another, he that there succeedeth in his Whole Estate, is Haeres exasse, his sole Heir. Now,
and glory of the Life to come, upon this account be said to be an Inheritance; for God is Immortal, and therefore this Inheritance is not Successio in jus defuncti. And yet nevertheless the happiness of the Saints in the Life to come is called an Inheritance, and the Saints are said to be Heirs of God.
and glory of the Life to come, upon this account be said to be an Inheritance; for God is Immortal, and Therefore this Inheritance is not Successio in jus Defuncti. And yet nevertheless the happiness of the Saints in the Life to come is called an Inheritance, and the Saints Are said to be Heirs of God.
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First, Because as an Heir entering upon the whole Estate of all that, that was that mans, whose Heir he is, he enjoyeth it all: So the Saints being the Heirs of God, possess and enjoy all the good things that are in God;
First, Because as an Heir entering upon the Whole Estate of all that, that was that men, whose Heir he is, he Enjoyeth it all: So the Saints being the Heirs of God, possess and enjoy all the good things that Are in God;
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or if they have none, they adopt some into their family, and make them first their children, then their Heirs; so it is here, all that are the Heirs of God, they are the Children of God, not by Nature, but by the Grace of Adoption. Rom. 8.17. If Children, then Heirs;
or if they have none, they adopt Some into their family, and make them First their children, then their Heirs; so it is Here, all that Are the Heirs of God, they Are the Children of God, not by Nature, but by the Grace of Adoption. Rom. 8.17. If Children, then Heirs;
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Jesus Christ is the Only Son of God by Nature and He is the Heir of all things, Heb. 1.2. Believers being by Faith united and joyned to Christ, they become thereby the Adopted Children of God, and Joynt-heirs with Christ; and this Grace of Adoption and Co-heirship, Jesus Christ himself hath purchased for them with his own Blood.
jesus christ is the Only Son of God by Nature and He is the Heir of all things, Hebrew 1.2. Believers being by Faith united and joined to christ, they become thereby the Adopted Children of God, and Joint heirs with christ; and this Grace of Adoption and Coheirship, jesus christ himself hath purchased for them with his own Blood.
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Thirdly, Because as an Inheritance it is Largissima Compensatio, a large and abundant recompence of all that Love and Obedience which the Son yeelds to the Father:
Thirdly, Because as an Inheritance it is Largissima Compensatio, a large and abundant recompense of all that Love and obedience which the Son yields to the Father:
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So the Hapiness and Glory of the Life to come is not only a sufficient, but a superabundant Recompence of all that the Saints of God either do or suffer for him.
So the Happiness and Glory of the Life to come is not only a sufficient, but a superabundant Recompense of all that the Saints of God either do or suffer for him.
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Now the Hapiness and Glory of the Life to come may be called an Inheritance because it is the most acceptable, desirable, delightful thing that God himself could bestow upon the Creature.
Now the Happiness and Glory of the Life to come may be called an Inheritance Because it is the most acceptable, desirable, delightful thing that God himself could bestow upon the Creature.
Fiftly, An Inheritance it is a free gift. No Son can claim the Inheritance at his Fathers hands by way of merit; indeed a man may by his demerit forfeit his Inheritance, and deserve to be disinherited, but no child can challenge the Inheritance of men,
Fifty, an Inheritance it is a free gift. No Son can claim the Inheritance At his Father's hands by Way of merit; indeed a man may by his demerit forfeit his Inheritance, and deserve to be disinherited, but no child can challenge the Inheritance of men,
So the Happiness and Glory of the Life to come (though as I said before in the third Particular, it is a sufficient super-abundant reward of all the Love, Duty, Service,
So the Happiness and Glory of the Life to come (though as I said before in the third Particular, it is a sufficient superabundant reward of all the Love, Duty, Service,
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and Sufferings of Believers) yet it is not the wages of their Service, but it is the Grace of God, the free Gift of the good Will and Pleasure of God. And that leads me to the second Doctrine.
and Sufferings of Believers) yet it is not the wages of their Service, but it is the Grace of God, the free Gift of the good Will and Pleasure of God. And that leads me to the second Doctrine.
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That the Heavenly Inheritance it is a Gift. So Scripture expresly speaks, Luke 12.32. It is your Fathers good Pleasure to give you the Kingdom. Rom. 6.23. The wages of sin is death;
That the Heavenly Inheritance it is a Gift. So Scripture expressly speaks, Lycia 12.32. It is your Father's good Pleasure to give you the Kingdom. Rom. 6.23. The wages of since is death;
and needs it must be so. I will but use the Apostle's disjunction, Rom. 4.4. Either it must be of Grace, or of Debt, of debt it cannot be, And therefore it must needs be of Grace.
and needs it must be so. I will but use the Apostle's disjunction, Rom. 4.4. Either it must be of Grace, or of Debt, of debt it cannot be, And Therefore it must needs be of Grace.
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and therefore all our Service can never oblige God or make him indebted unto us. Upon this account it is our Saviour teacheth us, Luke 17.10. When ye have done all these things which are commanded you, say:
and Therefore all our Service can never oblige God or make him indebted unto us. Upon this account it is our Saviour Teaches us, Lycia 17.10. When you have done all these things which Are commanded you, say:
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We are unprofitable Servants, we have done that which was our duty to do. Secondly, This cannot be of debt, because there must be a proportion between the Work,
We Are unprofitable Servants, we have done that which was our duty to do. Secondly, This cannot be of debt, Because there must be a proportion between the Work,
There is infinitely more difference between all our Service, and the heavenly Inheritance, than there is between a pound for a dayes hedging or ditching in your Fields:
There is infinitely more difference between all our Service, and the heavenly Inheritance, than there is between a pound for a days hedging or ditching in your Fields:
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The Reward of Heaven and Glory it is not a Purchase, but an Inheritance. Among men there is a great deal of difference between a Purchase, and an Inheritance.
The Reward of Heaven and Glory it is not a Purchase, but an Inheritance. Among men there is a great deal of difference between a Purchase, and an Inheritance.
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We are not born Heirs of Heaven, but born Heirs of Hell, but we are made Heirs of Heaven by the Grace of Adoption; yea we are not only made Heirs of Heaven by the Grace of Adoption,
We Are not born Heirs of Heaven, but born Heirs of Hell, but we Are made Heirs of Heaven by the Grace of Adoption; yea we Are not only made Heirs of Heaven by the Grace of Adoption,
The Inheritance of Grace, our Right and Tittle to it is of Grace; our Fitting and Preparing for it, is of Grace; all of Grace, nothing of Merit; all of God, nothing of our selves.
The Inheritance of Grace, our Right and Tittle to it is of Grace; our Fitting and Preparing for it, is of Grace; all of Grace, nothing of Merit; all of God, nothing of our selves.
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though it be but a poor, slender, paltry matter, yet how hardly can he keep his mind from running upon it, from thinking long till he come to the possession of it, from even almost wishing sometimes the party dead whose the present possession is.
though it be but a poor, slender, paltry matter, yet how hardly can he keep his mind from running upon it, from thinking long till he come to the possession of it, from even almost wishing sometime the party dead whose the present possession is.
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did we look upon the state and happiness of the life to come as an Inheritance, as our Inheritance, it would be so with us, we could not keep our minds from running out upon the happiness and glory of the life to come, our thoughts would be running upon it, our hearts would be longing and wishing for the possession of it;
did we look upon the state and happiness of the life to come as an Inheritance, as our Inheritance, it would be so with us, we could not keep our minds from running out upon the happiness and glory of the life to come, our thoughts would be running upon it, our hearts would be longing and wishing for the possession of it;
or, if a man hath a right and title to an Inheritance, yet if he hath not good and sufficient Evidence to shew for it, he will have but little quiet and peace in the enjoyment of it.
or, if a man hath a right and title to an Inheritance, yet if he hath not good and sufficient Evidence to show for it, he will have but little quiet and peace in the enjoyment of it.
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Men can deride the folly of those that do thus, in reference to earthly and temporal Inheritances, and yet themselves do the same things in reference to this glorious Inheritance, reserved in the highest Heavens, claim it,
Men can deride the folly of those that do thus, in Referente to earthly and temporal Inheritances, and yet themselves do the same things in Referente to this glorious Inheritance, reserved in the highest Heavens, claim it,
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If a man hath a true right and title to Heaven, yet if he hath no Evidence to shew for that Title of his, he will have little quiet and peace in his Claim.
If a man hath a true right and title to Heaven, yet if he hath no Evidence to show for that Title of his, he will have little quiet and peace in his Claim.
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either the Evidence of the Inbeing of Christ in you, or the Evidence of your Adoption, or the evidence of your Sanctification. Never leave taking pains with your hearts till you have got these Evidences.
either the Evidence of the Inbeing of christ in you, or the Evidence of your Adoption, or the evidence of your Sanctification. Never leave taking pains with your hearts till you have god these Evidences.
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In time of War and Plunder, they will let twenty things be seized, plundered, and carried away, rather than their Evidences: In times of Calamity and Fire, let all they have be lost and burnt rather than their Writings and Evidences. So, my Brethren, should it be with us, in reference to our Evidences for Heaven, we should keep them with exactest care and diligence;
In time of War and Plunder, they will let twenty things be seized, plundered, and carried away, rather than their Evidences: In times of Calamity and Fire, let all they have be lost and burned rather than their Writings and Evidences. So, my Brothers, should it be with us, in Referente to our Evidences for Heaven, we should keep them with Exactest care and diligence;
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whatever Satan plunder us of, never let us suffer him to plunder our Evidences for Heaven, never suffer him to steal or rend away the Evidences of Christ's inbeing in us, of our being the Sons and Daughters of God, of our Sanctification;
whatever Satan plunder us of, never let us suffer him to plunder our Evidences for Heaven, never suffer him to steal or rend away the Evidences of Christ's inbeing in us, of our being the Sons and Daughters of God, of our Sanctification;
First, To conclude from thence that being an Heir, an Heir of Heaven, thou canst not but be well provided for in the mean time, till thou comest to the actual and full possession of thine Inheritance.
First, To conclude from thence that being an Heir, an Heir of Heaven, thou Canst not but be well provided for in the mean time, till thou Comest to the actual and full possession of thine Inheritance.
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We see how great Heirs are well and honourably maintained, even in their minority, their Fathers being rich and kind, will not suffer them to want any thing that is needful and fit for them.
We see how great Heirs Are well and honourably maintained, even in their minority, their Father's being rich and kind, will not suffer them to want any thing that is needful and fit for them.
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If thou canst upon good Evidence conclude thy self an Heir of God, thou mayest from thence conclude thou shalt want nothing that is for thy good. And therefore,
If thou Canst upon good Evidence conclude thy self an Heir of God, thou Mayest from thence conclude thou shalt want nothing that is for thy good. And Therefore,
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God will be so far from denying thee, that it will be the joy and rejoycing of his heart to see that thou canst discern what is needful and convenient for thee,
God will be so Far from denying thee, that it will be the joy and rejoicing of his heart to see that thou Canst discern what is needful and convenient for thee,
thou maiest sooner cease to be a Man than to be an Heir: this was that caused the Saints of God formerly to take joyfully the spoyling of their goods. In Heb. 11.34. Knowing that they had in Heaven, a better and a more enduring Substance.
thou Mayest sooner cease to be a Man than to be an Heir: this was that caused the Saints of God formerly to take joyfully the spoiling of their goods. In Hebrew 11.34. Knowing that they had in Heaven, a better and a more enduring Substance.
For the Lord will not cast off for ever, but though he cause grief, yet will he have compassion according to the multitude of his Mercies, Lam. 3.31, 32. and John 8.35. The Servant abides not in the House for ever, but the Son abideth for ever:
For the Lord will not cast off for ever, but though he cause grief, yet will he have compassion according to the multitude of his mercies, Lam. 3.31, 32. and John 8.35. The Servant abides not in the House for ever, but the Son Abideth for ever:
As for thee who art a Child of God, an Heir of Heaven, why shouldst thou fear Death, that doth but put thee into the actual possession of thy Inheritance. Ejus est mortem timere qui ad Christum nolit ire;
As for thee who art a Child of God, an Heir of Heaven, why Shouldst thou Fear Death, that does but put thee into the actual possession of thy Inheritance. His est mortem timere qui ad Christ nolit ire;
The same Cyprian speaks of a man that when he lay a dying, with some unwillingness and lothness to dye, had a Vision of one like the Son of Man appearing by him, saying to him with some kind of indignation, Pati timetis, exire non vultis, quid faciam pro vobis? You are afraid to suffer, you are not willing to depart, what shall I do for you? O think what a shame it is for those who when they do hope for this Inheritance, to be so unwilling and loth to die,
The same Cyprian speaks of a man that when he lay a dying, with Some unwillingness and loathness to die, had a Vision of one like the Son of Man appearing by him, saying to him with Some kind of Indignation, Pati timetis, exire non Wills, quid faciam Pro vobis? You Are afraid to suffer, you Are not willing to depart, what shall I do for you? O think what a shame it is for those who when they do hope for this Inheritance, to be so unwilling and loath to die,
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as that Jesus Christ should have occasion thus to speak unto them. A fourth Duty we should learn from hence, is, To walk worthy of this Inheritance. And so,
as that jesus christ should have occasion thus to speak unto them. A fourth Duty we should Learn from hence, is, To walk worthy of this Inheritance. And so,
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and be as solicitous about his raggs and patched clothes, as he was before he was adopted to that Inheritance; would not this be a disgrace to himself and to the King that had adopted him? and would not all the World condemn him as a man of a base and dunghil spirit, unworthy of that Honour,
and be as solicitous about his rags and patched clothes, as he was before he was adopted to that Inheritance; would not this be a disgrace to himself and to the King that had adopted him? and would not all the World condemn him as a man of a base and dunghill Spirit, unworthy of that Honour,
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as gripple of a half-peny or a peny, as if thou wert one of the Worlds beggars still, this is a base ignoble thing, unworthy of such an Heir as thou dost pretend thy self to be.
as gripple of a halfpenny or a penny, as if thou Wertenberg one of the World's beggars still, this is a base ignoble thing, unworthy of such an Heir as thou dost pretend thy self to be.
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Secondly, If thou be an Heir of Heaven, labour to be content with thy present condition, whatever it be, in expectation and assurance of that Inheritance thou hopest for.
Secondly, If thou be an Heir of Heaven, labour to be content with thy present condition, whatever it be, in expectation and assurance of that Inheritance thou hopest for.
and makes nothing of it, bears it all with patience, he knows it will be better with him one day when he comes to Age, there is a fair Estate coming to him,
and makes nothing of it, bears it all with patience, he knows it will be better with him one day when he comes to Age, there is a fair Estate coming to him,
and in the thoughts of that he comforts himself in his present condition. So thou that art an Heir of Heaven, though at the present thou livest barely,
and in the thoughts of that he comforts himself in his present condition. So thou that art an Heir of Heaven, though At the present thou Livest barely,
and goest near the wind, yet content and comfort thy self with this, Thou hast a rich and glorious Inheritance reserved for thee in the highest Heavens, when once thou comest to the enjoyment of that, thou shalt be full and want nothing.
and goest near the wind, yet content and Comfort thy self with this, Thou hast a rich and glorious Inheritance reserved for thee in the highest Heavens, when once thou Comest to the enjoyment of that, thou shalt be full and want nothing.
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and when this took up their hearts, then they could chearfully sit down in their Tents, they could dwell in strange Countries, they could go on in obedience to God, what way soever he called them, readily: and so should we.
and when this took up their hearts, then they could cheerfully fit down in their Tents, they could dwell in strange Countries, they could go on in Obedience to God, what Way soever he called them, readily: and so should we.
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so many thousand Yoak of Oxen, another so many thousand Sheep and Camels, a third so many Talents of Gold and Silver? as long as Isaac had the Inheritance this was no grief of heart to him.
so many thousand Yoke of Oxen, Another so many thousand Sheep and Camels, a third so many Talents of Gold and Silver? as long as Isaac had the Inheritance this was no grief of heart to him.
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For eye hath not seen, nor ear heard, neither can it enter into the heart of man to conceive, the things which God hath prepared for them that love him.
For eye hath not seen, nor ear herd, neither can it enter into the heart of man to conceive, the things which God hath prepared for them that love him.
The poor Heathens did stumble upon the Notion of Eternal rewards and punishments, but alas, fell as far short of the true Notion of those rewards and punishments as Earth is of Heaven;
The poor heathens did Stumble upon the Notion of Eternal rewards and punishments, but alas, fell as Far short of the true Notion of those rewards and punishments as Earth is of Heaven;
2 Thess. 2.13, 14. God hath from the beginning chosen you to Salvution, whereunto he called you by our Gospel, to the obtaining of the Glory of the Lord Jesus Christ.
2 Thess 2.13, 14. God hath from the beginning chosen you to Salvution, whereunto he called you by our Gospel, to the obtaining of the Glory of the Lord jesus christ.
Fourthly, God by his Word begets those that are by his appointment and nomination, the Heirs of this Eternal Salvation, God by his Word begets them again to a lively hope of this Glory.
Fourthly, God by his Word begets those that Are by his appointment and nomination, the Heirs of this Eternal Salvation, God by his Word begets them again to a lively hope of this Glory.
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Now this, that God gives the Inheritance of Heaven by the Word, this in the use of it, still bespeaks our greatest affections for, our highest esteem of, our constant, conscientious attendance upon the Word of God, as that which is, Patris nostri Testamentum, Haereditatis nostrae Syngrapha,
Now this, that God gives the Inheritance of Heaven by the Word, this in the use of it, still bespeaks our greatest affections for, our highest esteem of, our constant, conscientious attendance upon the Word of God, as that which is, Patris Our Testamentum, Haereditatis Nostrae Syngrapha,
& Instrumentum, The Will of our Heavenly Father, the Deed of Gift, and Instrument, whereby he conveyeth over unto us our Heavenly Inheritance. How Sacred and Inviolable do men count their Father's Will and Testament? what honour do they put upon it, what trust and confidence do they repose in it? Such,
& Instrument, The Will of our Heavenly Father, the Deed of Gift, and Instrument, whereby he conveyeth over unto us our Heavenly Inheritance. How Sacred and Inviolable do men count their Father's Will and Testament? what honour do they put upon it, what trust and confidence do they repose in it? Such,
and infinitly more than such, should be our honour for, and our trust in the Word of God. How precious do men count the Writings and Evidences whereby they hold their Inheritances? So,
and infinitely more than such, should be our honour for, and our trust in the Word of God. How precious do men count the Writings and Evidences whereby they hold their Inheritances? So,
and infinitly more than so, precious ought the Word of God to be unto us, It being that Instrument, whereby Heaven it self is passed over to us for our Inheritance.
and infinitely more than so, precious ought the Word of God to be unto us, It being that Instrument, whereby Heaven it self is passed over to us for our Inheritance.
Where mark, 1. The Restriction of this Inheritance, it is limited only to them that are Sanctified. 2dly. The Extent of it, it is in common, to ALL THEM that are sanctified, An Inhertance among all them that are sanctified.
Where mark, 1. The Restriction of this Inheritance, it is limited only to them that Are Sanctified. 2dly. The Extent of it, it is in Common, to ALL THEM that Are sanctified, an Inhertance among all them that Are sanctified.
I shall for the better dispatch put both these Particulars into one Doctrine, namely, That Heaven is the Inheritance of all Saints, and only of Saints. Or,
I shall for the better dispatch put both these Particulars into one Doctrine, namely, That Heaven is the Inheritance of all Saints, and only of Saints. Or,
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Be not deceived, neither Fornicators, nor Idolaters, nor Adulterors, nor Theeves, nor Covetous, nor Drunkards, &c. shall ever inherit the Kingdom of God. Rev. 21.27. It is said of the heavenly Jerusalem, there shall in no wise enter into it any thing that defileth. Heb. 12.14. Without holiness no man shall see the Lord;
Be not deceived, neither Fornicators, nor Idolaters, nor Adulterers, nor Thieves, nor Covetous, nor Drunkards, etc. shall ever inherit the Kingdom of God. Rev. 21.27. It is said of the heavenly Jerusalem, there shall in no wise enter into it any thing that Defileth. Hebrew 12.14. Without holiness no man shall see the Lord;
because all, and every of the Saints, the least as well as the greatest, have an equal share in this Inheritance. And indeed, Sanctification is but the earnest, the first fruits, the infancy of Glory, and can no wayes be separated from it,
Because all, and every of the Saints, the least as well as the greatest, have an equal share in this Inheritance. And indeed, Sanctification is but the earnest, the First fruits, the infancy of Glory, and can no ways be separated from it,
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and it is as impossible that any one that is truly Sanctified should miss of Heaven, as it is impossible for any unsanctified person to enter into Heaven. For,
and it is as impossible that any one that is truly Sanctified should miss of Heaven, as it is impossible for any unsanctified person to enter into Heaven. For,
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Having predestinated us to the Adoption of Children by Jesus Christ unto himself, &c. Mark, whom God hath predestinated to be Children, and so Heirs of Heaven, he hath chosen to Holiness.
Having predestinated us to the Adoption of Children by jesus christ unto himself, etc. Mark, whom God hath predestinated to be Children, and so Heirs of Heaven, he hath chosen to Holiness.
Look how many Christ hath purchased Heaven for, so many he hath purchased Holiness for. Heb. 13.12. Jesus, that he might sanctifie the People with his own blood, suffered without the gate.
Look how many christ hath purchased Heaven for, so many he hath purchased Holiness for. Hebrew 13.12. jesus, that he might sanctify the People with his own blood, suffered without the gate.
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nor none are effectually called by the Spirit unto Sanctification and Holiness, but are called at the same instant unto Heaven and Glory. 2 Thess. 2.13.
nor none Are effectually called by the Spirit unto Sanctification and Holiness, but Are called At the same instant unto Heaven and Glory. 2 Thess 2.13.
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Whither shall ye go when you go from hence, think you? Do you think to go to Heaven, to receive this Inheritance in Life and Glory? Alas, poor creature, it is impossible,
Whither shall you go when you go from hence, think you? Do you think to go to Heaven, to receive this Inheritance in Life and Glory? Alas, poor creature, it is impossible,
It is impossible for thee that art unsanctified to go Heaven, unless it be possible for the Son of God to become incarnate and suffer Death again, to purchase Heaven for those whom he never sanctified,
It is impossible for thee that art unsanctified to go Heaven, unless it be possible for the Son of God to become incarnate and suffer Death again, to purchase Heaven for those whom he never sanctified,
though thou be baptized, and profess to believe in Christ, though thou reade the Scriptures, and pray in thy Family, though thou come to the Church, and hear the Word,
though thou be baptised, and profess to believe in christ, though thou read the Scriptures, and pray in thy Family, though thou come to the Church, and hear the Word,
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There is such a Repugnancy between Heaven the most holy place, and the most unholy heart of every unsanctified sinner, that Heaven would even rent and break in pieces if such a creature should appear there;
There is such a Repugnancy between Heaven the most holy place, and the most unholy heart of every unsanctified sinner, that Heaven would even rend and break in Pieces if such a creature should appear there;
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God will never admit any into Heaven, that shall be a burden to Heaven, and to whom Heaven also shall be a burden: Heaven would be to the unsanctified sinner but as the dry land is to the Fish; therefore no unsanctified person shall ever enter into Heaven.
God will never admit any into Heaven, that shall be a burden to Heaven, and to whom Heaven also shall be a burden: Heaven would be to the unsanctified sinner but as the dry land is to the Fish; Therefore no unsanctified person shall ever enter into Heaven.
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and another inheritance appointed for thee. Reade thy portion in Revel. 28.1. But the Fearful, and Unbelieving, and Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters,
and Another inheritance appointed for thee. Reade thy portion in Revel. 28.1. But the Fearful, and Unbelieving, and Abominable, and Murderers, and Whoremongers, and Sorcerers, and Idolaters,
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thou hast cast in thy lot with them in sin here, and thou must, whether thou wilt or no, receive thy portion and take thy lot with them in suffering hereafter. But, In the second place;
thou hast cast in thy lot with them in since Here, and thou must, whither thou wilt or no, receive thy portion and take thy lot with them in suffering hereafter. But, In the second place;
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yet I assure thee from the Lord, thou shalt surely go to Heaven; yea, thou shalt not only go to Heaven, and have some little corner of Heaven for thine, (though, O what cause of joy and triumph would that be to some poor soul,
yet I assure thee from the Lord, thou shalt surely go to Heaven; yea, thou shalt not only go to Heaven, and have Some little corner of Heaven for thine, (though, Oh what cause of joy and triumph would that be to Some poor soul,
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for thou art an Heir, the Inheritance belongs to thee, as much as to Abraham, or Isaac, or David, or Peter, or Paul, or any the most glorious of Saints that ever was upon the Earth, or that is in Heaven.
for thou art an Heir, the Inheritance belongs to thee, as much as to Abraham, or Isaac, or David, or Peter, or Paul, or any the most glorious of Saints that ever was upon the Earth, or that is in Heaven.
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all his Children, Sons and Daughters both, they are all Heirs; not only Abraham, Isaac and Jacob, and the Patriarchs, who were (as I may say) God's eldest Sons; not only they are his Heirs, nor only the Lord Jesus Christ, who is the first-born of every creature;
all his Children, Sons and Daughters both, they Are all Heirs; not only Abraham, Isaac and Jacob, and the Patriarchs, who were (as I may say) God's eldest Sons; not only they Are his Heirs, nor only the Lord jesus christ, who is the firstborn of every creature;
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But now thou that art a Saint, thou art an Heir, and the [ whole Inheritance is thine ] All the Glory of God, all the good things of God are thine, intirely thine,
But now thou that art a Saint, thou art an Heir, and the [ Whole Inheritance is thine ] All the Glory of God, all the good things of God Are thine, entirely thine,
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sed tanta est multis, quanta paucis, tanta singulis, quanta omnibus, saith Augustine; this Inheritance is not lessened by the Multitude of those that possess it,
sed tanta est multis, quanta paucis, tanta Singulis, quanta omnibus, Says Augustine; this Inheritance is not lessened by the Multitude of those that possess it,
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But this Inheritance is subject to no such mischance, the Devil himself cannot cozen thee of this Inheritance, he cannot wrest it from thee neither by force nor fraud;
But this Inheritance is Subject to no such mischance, the devil himself cannot cozen thee of this Inheritance, he cannot wrest it from thee neither by force nor fraud;
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O then what cause hast thou to be comforted and rejoyce in this thy portion, to sing David's Song of Praise, Psal. 16.6. The lines are fallen to me in pleasant places, I have a goodly Heritage. In the third place.
O then what cause hast thou to be comforted and rejoice in this thy portion, to sing David's Song of Praise, Psalm 16.6. The lines Are fallen to me in pleasant places, I have a goodly Heritage. In the third place.
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Is it so, that not one that is unsanctified shall ever enter into Heaven, nor no one that is sanctified shall ever miss of Heaven; Then all you that desire Heaven, that hope for Heaven, labour to be holy;
Is it so, that not one that is unsanctified shall ever enter into Heaven, nor no one that is sanctified shall ever miss of Heaven; Then all you that desire Heaven, that hope for Heaven, labour to be holy;
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for, without Holiness, you hope for Heaven in vain: For though Holiness be not Causa Coeli, yet it is Via ad Coelum; though it be not the moving or meriting cause for which God gives Heaven and Happiness to us,
for, without Holiness, you hope for Heaven in vain: For though Holiness be not Causa Coeli, yet it is Via ad Coelum; though it be not the moving or meriting cause for which God gives Heaven and Happiness to us,
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And that man never is nor shall be a glorious Saint in Heaven that is not first a gracious Saint upon Earth. A man must be an Infant before he be a Man:
And that man never is nor shall be a glorious Saint in Heaven that is not First a gracious Saint upon Earth. A man must be an Infant before he be a Man:
and I would fain before wepart [ commend you to God, ] and leave you in the [ Arms of His everlasting Mercy, and the Bosome of his infaite Love ] And O that I could do this with comfort,
and I would fain before wepart [ commend you to God, ] and leave you in the [ Arms of His everlasting Mercy, and the Bosom of his infaite Love ] And Oh that I could do this with Comfort,
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and that upon the same account, that the Apostles commended the Churches unto God, in Acts 14.23. They commended them to the Lord on whom they believed.
and that upon the same account, that the Apostles commended the Churches unto God, in Acts 14.23. They commended them to the Lord on whom they believed.
Well might the Apostles, and with holy boldness, commend these Christians to the Lord, whom they knew to be Believers, whom they knew not only to have given up their names to Christ in an open and visible profession,
Well might the Apostles, and with holy boldness, commend these Christians to the Lord, whom they knew to be Believers, whom they knew not only to have given up their names to christ in an open and visible profession,
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but to have believed in him by a true and lively Faith, and to have received him for their LORD and KING, as well as for their Priest and Prophet. A Minister may deliver up such a People to God with as much confidence and assurance,
but to have believed in him by a true and lively Faith, and to have received him for their LORD and KING, as well as for their Priest and Prophet. A Minister may deliver up such a People to God with as much confidence and assurance,
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in full assurance that however things go in Dedhaw, however things go in England, however things go with your selves as to the concernments of this life, it shall be well with you to Eternity.
in full assurance that however things go in Dedhaw, however things go in England, however things go with your selves as to the concernments of this life, it shall be well with you to Eternity.
than commend to God? Are there not some among you whose Crime and Character, if not Name, may be found in that black Bill of men excommunicate in Heaven,
than commend to God? are there not Some among you whose Crime and Character, if not Name, may be found in that black Bill of men excommunicate in Heaven,
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and from Heaven? which the Apostle presents you, 1 Cor. 6.9. where he reckons up ten several sorts of sinners that are excluded from the Kingdom of God.
and from Heaven? which the Apostle presents you, 1 Cor. 6.9. where he reckons up ten several sorts of Sinners that Are excluded from the Kingdom of God.
and now even tell you weeping, that they are enemies to the Cross of Christ? whose end is destruction, whose belly is their god, whose glory is their shame, who mind earthly things, Phil. 3.18.
and now even tell you weeping, that they Are enemies to the Cross of christ? whose end is destruction, whose belly is their god, whose glory is their shame, who mind earthly things, Philip 3.18.
Do you think a poor Minister, after above twenty years spent amongsuch a People, in fruitless and unsuccesful labours, can with confidence commend such unto God? O Sirs, what shall I say to you? what shall I do for you?
Do you think a poor Minister, After above twenty Years spent amongsuch a People, in fruitless and unsuccesful labours, can with confidence commend such unto God? O Sirs, what shall I say to you? what shall I do for you?
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and there the Parent gave several Prayers and Blessings to the several Children, commending them to God, But as for you, (saith the Parent, to one that was wicked and graceless) Child, as for you, I can look for no other but to glorifie God in your just condemnation to Hell, at the Day of Judgment.
and there the Parent gave several Prayers and Blessings to the several Children, commending them to God, But as for you, (Says the Parent, to one that was wicked and graceless) Child, as for you, I can look for no other but to Glorify God in your just condemnation to Hell, At the Day of Judgement.
But the Lord knows this will be the portion of many of God's Ministers in that Great Day; the Lord grant it be not mine. But many of God's Ministers will be called out as bitter witnesses in that Day against their Peoples souls;
But the Lord knows this will be the portion of many of God's Ministers in that Great Day; the Lord grant it be not mine. But many of God's Ministers will be called out as bitter Witnesses in that Day against their Peoples Souls;
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and God will say unto them, Did not such, and such, live under your Ministry? did you not warn them of their sins? of their drunkenness, fornication, uncleanness, lying, swearing, worldliness, security, neglect of holy Duties? Did you not remonstrate to them the evil of their wayes? did you not call them, invite, exhort, perswaede them to repentance? did you not foretel them of this Day,
and God will say unto them, Did not such, and such, live under your Ministry? did you not warn them of their Sins? of their Drunkenness, fornication, uncleanness, lying, swearing, worldliness, security, neglect of holy Duties? Did you not remonstrate to them the evil of their ways? did you not call them, invite, exhort, perswaede them to Repentance? did you not foretell them of this Day,
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and of the Wrath and Vengeance prepared for sinners? did you not acquaint them with my Name? did you not promise them Pardon and Forgiveness, Heaven and Happiness upon condition of.
and of the Wrath and Vengeance prepared for Sinners? did you not acquaint them with my Name? did you not promise them Pardon and Forgiveness, Heaven and Happiness upon condition of.
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their Repentance, Faith, and new Obedience? O my Brethren, when God in the presence of his holy Angels and Saints shall put these interrogatories to-us his poor Ministers, that have spoken to you in his Name;
their Repentance, Faith, and new obedience? Oh my Brothers, when God in the presence of his holy Angels and Saints shall put these interrogatories to-us his poor Ministers, that have spoken to you in his Name;
But as for you, He will say unto you, Your destruction be upon your own heads, Go ye cursed into everlasting fire, prepared for the Devil and his angels.
But as for you, He will say unto you, Your destruction be upon your own Heads, Go you cursed into everlasting fire, prepared for the devil and his Angels.
and before all the holy Angels, who are present, and Witnesses to these words, I charge you, That none of you appear in the Day of Judgment, in an unconverted condition;
and before all the holy Angels, who Are present, and Witnesses to these words, I charge you, That none of you appear in the Day of Judgement, in an unconverted condition;
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That as Sampson slew more Philistines at his death, than in all his life, so I might be the happy Instrument, to save more Souls now at my departure from you,
That as Sampson slew more philistines At his death, than in all his life, so I might be the happy Instrument, to save more Souls now At my departure from you,
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I can do no more but commend you to God, that God who gives being to things that are not, who is able to raise the dead, who is able even of stones to raise up children unto Abraham.
I can do no more but commend you to God, that God who gives being to things that Are not, who is able to raise the dead, who is able even of stones to raise up children unto Abraham.
That great, and mighty, and almighty God shew his Saving Power to you, and in you. Those that are dead in their sins and trespasses, God Almighty quicken you; you that are yet hardened in your sins, God Almighty humble you, soften you, change you, make you of stones the sons and danghters of Abraham.
That great, and mighty, and almighty God show his Saving Power to you, and in you. Those that Are dead in their Sins and Trespasses, God Almighty quicken you; you that Are yet hardened in your Sins, God Almighty humble you, soften you, change you, make you of stones the Sons and daughters of Abraham.
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And as for you, my dearly beloved Brethren, that are converted, and in the state of Grace already, I commend you to God, as unto a gracious, reconciled, tender, merciful, indulgent, alsufficient Father;
And as for you, my dearly Beloved Brothers, that Are converted, and in the state of Grace already, I commend you to God, as unto a gracious, reconciled, tender, merciful, indulgent, All-sufficient Father;
he will be unto you a little Sanctuary, Ezek. 11.16. He will be unto you a place of broad Rivers, and Streams, Isa. 33.21. He hath begun a good Work in you, and will perform it to the Day of Christ, I am confident, Philip. 1.6. Be not anxiously careful what you shall do, what shall become of you;
he will be unto you a little Sanctuary, Ezekiel 11.16. He will be unto you a place of broad rivers, and Streams, Isaiah 33.21. He hath begun a good Work in you, and will perform it to the Day of christ, I am confident, Philip. 1.6. Be not anxiously careful what you shall do, what shall become of you;
take heed of Security, Luke-warmness, leaving your First-Love; Remember former Times; Do your first Works; strengthen the things that remain, that are ready to dye.
take heed of Security, Lukewarmness, leaving your First love; remember former Times; Do your First Works; strengthen the things that remain, that Are ready to die.
