A crown of life, the reward of faithfulnesse being a sermon preached Septemb. 12, 1661 at the funerals of Mr. William Taylor M.A. minister of the Gospel, at Saint Stephens Coleman-street, London / by William Spurstowe ...
SOME parcels of holy Scripture may not unfitly be compared to the Libbet, or end of a piece of Arras, in which, he that beholds only some particular part, may happily conceive the hand or foot which he sees, to be very unskilfully made;
SOME parcels of holy Scripture may not unfitly be compared to the Libbet, or end of a piece of Arras, in which, he that beholds only Some particular part, may happily conceive the hand or foot which he sees, to be very unskilfully made;
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In the handling therefore of such Scriptures, it is necessary, not only to unfold the Text, but the Context; that so by the joynt explication of both, those divine Truths that lie wrapped up in them may appear in their full dimensions, which else by an incompleat and partial representation must needs be disfigured,
In the handling Therefore of such Scriptures, it is necessary, not only to unfold the Text, but the Context; that so by the joint explication of both, those divine Truths that lie wrapped up in them may appear in their full dimensions, which Else by an incomplete and partial representation must needs be disfigured,
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These words then, are an heavenly counsel of our Saviour to the Angel of the Church of Smyrna, animating them to an unbended constancy in their Profession amidst those extream difficulties and sore tribulations which Christ foretels should befall them, through Satans rage,
These words then, Are an heavenly counsel of our Saviour to the Angel of the Church of Smyrna, animating them to an unbended constancy in their Profession amid those extreme difficulties and soar tribulations which christ foretells should befall them, through Satan rage,
First, The Person upon whom the Duty is incumbent, Be thou faithful: This Pronoune Thou, is not restrictive, but extensive; not fixing the Duty upon one individual,
First, The Person upon whom the Duty is incumbent, Be thou faithful: This Pronoun Thou, is not restrictive, but extensive; not fixing the Duty upon one Individu,
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The resolution of that rich and noble Virgin in Basil, was truly masculine, who, when condemned to the fire for being a Christian (but offered both life and estate upon compliance to the worship of the Heathenish Idols) cryed out, Valeat vita, pereat pecunia;
The resolution of that rich and noble Virgae in Basil, was truly masculine, who, when condemned to the fire for being a Christian (but offered both life and estate upon compliance to the worship of the Heathenish Idols) cried out, Valeat vita, pereat Pecunia;
and alike honourable is that Testimony given to those Worthies, who overcame the great Dragon, that they loved not their lives unto the death, Revel. 12. 11. In the Promise, two particulars also are observable.
and alike honourable is that Testimony given to those Worthies, who overcame the great Dragon, that they loved not their lives unto the death, Revel. 12. 11. In the Promise, two particulars also Are observable.
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and am alive, Revel. 2. 9. I, who am the Amen, the faithful and true VVitness, Revel. 3. 14. I, to whom power is given over all flesh, that I should give eternal life, John 17. 3. Oh! how secure is the happiness of every Believer, who hath the word of such a person to reward all his services,
and am alive, Revel. 2. 9. I, who am the Amen, the faithful and true VVitness, Revel. 3. 14. I, to whom power is given over all Flesh, that I should give Eternal life, John 17. 3. Oh! how secure is the happiness of every Believer, who hath the word of such a person to reward all his services,
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but not according to the Roman Scale, who have hammered and beaten out certain little Crowns, which they ascribe only to Virgins, to Martyrs, to Doctors, and are produced from their own extraordinary merits, not from the immediate Rayes of Christs glory shed upon them;
but not according to the Roman Scale, who have hammered and beaten out certain little Crowns, which they ascribe only to Virgins, to Martyrs, to Doctors, and Are produced from their own extraordinary merits, not from the immediate Rays of Christ glory shed upon them;
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A Crown is the Emblem of Majesty, and aptly noteth that great honour to which the faithful are exalted in Christ, Luk 22. 10. I appoint unto you a Kingdom;
A Crown is the Emblem of Majesty, and aptly notes that great honour to which the faithful Are exalted in christ, Luk 22. 10. I appoint unto you a Kingdom;
What is eternal life, but a Coronation day? Doth not the Scripture in describing of it, set it forth by such a solemnity in all its parts? The Robes which the faithful must be cloathed with, are the long white Robes of Righteousness;
What is Eternal life, but a Coronation day? Does not the Scripture in describing of it, Set it forth by such a solemnity in all its parts? The Robes which the faithful must be clothed with, Are the long white Robes of Righteousness;
It is a Crown of life, and so stands in a direct opposition unto the Crowns of mortal Princes, which have neither life, nor length: The gold and gems of which they consist, are both liveless and corruptible; but they that wear them are far more transient and fading:
It is a Crown of life, and so Stands in a Direct opposition unto the Crowns of Mortal Princes, which have neither life, nor length: The gold and gems of which they consist, Are both Lifeless and corruptible; but they that wear them Are Far more Transient and fading:
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How inconsiderable oft-times is the distance between the joyful Coronation, and the sad Funerals of the same Prince? How soon are the poudred Ermins exchanged for a winding sheet? The stately Palace, for a small Urn? And the Royal Collar of Esses sparkling with Diamonds,
How inconsiderable ofttimes is the distance between the joyful Coronation, and the sad Funerals of the same Prince? How soon Are the powdered Ermins exchanged for a winding sheet? The stately Palace, for a small Urn? And the Royal Collar of Esses sparkling with Diamonds,
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as being wholly above all violence from without that may assault it, and perfectly free from any principle of mortality from within which may dissolve it;
as being wholly above all violence from without that may assault it, and perfectly free from any principle of mortality from within which may dissolve it;
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and to derive our happiness immediately from the fruition of God, both in respect of presence, and of influence: But it cannot be expected that in one houre such an ample harvest should be reaped,
and to derive our happiness immediately from the fruition of God, both in respect of presence, and of influence: But it cannot be expected that in one hour such an ample harvest should be reaped,
sometimes it is put for the stedfastness and assurance of belief, as it is opposed unto an absolute diffidence, such as was in Thomas, who was resolved not to believe the Resurrection of his Lord,
sometime it is put for the steadfastness and assurance of belief, as it is opposed unto an absolute diffidence, such as was in Thomas, who was resolved not to believe the Resurrection of his Lord,
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If any faithful man or woman have Widows, let them minister unto them, 1 Tim. 5. 16. Sometimes it signifies the unquestionable verity of speech, This is a true and faithful saying, 1 Tim. 4. 9. In other places it imports a careful and conscientious discharge of ones trust, in that station and office to which he is called.
If any faithful man or woman have Widows, let them minister unto them, 1 Tim. 5. 16. Sometime it signifies the unquestionable verity of speech, This is a true and faithful saying, 1 Tim. 4. 9. In other places it imports a careful and conscientious discharge of ones trust, in that station and office to which he is called.
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Thus Moses is said to have been faithful in all Gods house, as a servant, Hebr. 3. 5. And Christ to have been a merciful and faithful High Priest in things concerning God:
Thus Moses is said to have been faithful in all God's house, as a servant, Hebrew 3. 5. And christ to have been a merciful and faithful High Priest in things Concerning God:
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Thus Antipas is stiled a faithful Martyr, Revel. 2. 13. And those that are with Christ, are said to be called, chosen and faithful, Revel. 17. 14. I shall not need to re-assume these several senses,
Thus Antipas is styled a faithful Martyr, Revel. 2. 13. And those that Are with christ, Are said to be called, chosen and faithful, Revel. 17. 14. I shall not need to reassume these several Senses,
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and cause them to pass before you, as Jesse did his sons before Samuel, that so you may the better see what that faithfulness is to which this Crown of life is promised.
and cause them to pass before you, as Jesse did his Sons before Samuel, that so you may the better see what that faithfulness is to which this Crown of life is promised.
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It is methinks clear to every eye, that the Duty both enjoyned and rewarded, is the holding fast of the Name and Truth of Christ, in the conscientious exercise of those gifts and graces which he hath betrusted us with for his glory;
It is methinks clear to every eye, that the Duty both enjoined and rewarded, is the holding fast of the Name and Truth of christ, in the conscientious exercise of those Gifts and graces which he hath betrusted us with for his glory;
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the opposites unto which are, in the Scripture dialect, wavering, fainting, weariness in well-doing, backsliding, denying the faith, and such like sins, which we find in it to be often both reproved and condemned.
the opposites unto which Are, in the Scripture dialect, wavering, fainting, weariness in welldoing, backsliding, denying the faith, and such like Sins, which we find in it to be often both reproved and condemned.
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How smartly doth Paul chide the Galathians for their fickleness and inconstancy in the Doctrine of the Gospel? How severely doth Christ threaten the Asian Churches declensions,
How smartly does Paul chide the Galatians for their fickleness and inconstancy in the Doctrine of the Gospel? How severely does christ threaten the Asian Churches declensions,
and wainings in their profession? How frequent is he in his admonitions to them to do their first works, to repent, to remember from whence they are fallen, to hold fast, that no man take their Crown? What are all these expressions,
and wainings in their profession? How frequent is he in his admonitions to them to do their First works, to Repent, to Remember from whence they Are fallen, to hold fast, that no man take their Crown? What Are all these expressions,
but so many brief Commentaries to enlighten the Duty of faithfulness? I shall not therefore make use of the Lawyers Maxim, Superflua non nocent, that superfluous things ofttimes do no harm, to insist any further in shewing what it is;
but so many brief Commentaries to enlighten the Duty of faithfulness? I shall not Therefore make use of the Lawyers Maxim, Superflua non nocent, that superfluous things ofttimes do not harm, to insist any further in showing what it is;
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The heart of every Believer is the same to the Doctrines of Faith, and the Mysteries of the Gospel, that the Ark, and the golden pot were to the Tables of the Covenant,
The heart of every Believer is the same to the Doctrines of Faith, and the Mysteres of the Gospel, that the Ark, and the golden pot were to the Tables of the Covenant,
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and he not keep the sacred pledge of Faith which God hath deposited with him? Is it equal that Gods promises should stand valid to tye him to a performance,
and he not keep the sacred pledge of Faith which God hath deposited with him? Is it equal that God's promises should stand valid to tie him to a performance,
when the compact on mans part is wilfully broken or neglected? In Stipulations and Covenants between man and man, in which the terms and agreements are on each side alike, he that makes the first breach, dissolves the contract,
when the compact on men part is wilfully broken or neglected? In Stipulations and Covenants between man and man, in which the terms and agreements Are on each side alike, he that makes the First breach, dissolves the contract,
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how much more then may God, whose promises of salvation are conditional, without the least impeachment of his faithfulness, deny the fulfilling thereof to such as lightly esteem and set by the obligations that he hath put upon them? And that he thus will do, himself hath told us, Hebr. 8. 9. They continued not in my Covenant,
how much more then may God, whose promises of salvation Are conditional, without the least impeachment of his faithfulness, deny the fulfilling thereof to such as lightly esteem and Set by the obligations that he hath put upon them? And that he thus will do, himself hath told us, Hebrew 8. 9. They continued not in my Covenant,
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Let none therefore flatter themselves of obtaining a Crown of life and salvation, upon any cheaper rate than what God hath declared, the holding fast of their profession, the keeping the faith, the fighting the good fight;
Let none Therefore flatter themselves of obtaining a Crown of life and salvation, upon any cheaper rate than what God hath declared, the holding fast of their profession, the keeping the faith, the fighting the good fight;
Think of this, ye, upon whom wealth and treasure flowes in like a River, and yet have an hand as withered as Jeroboams, that cannot be stretched out to the least good.
Think of this, you, upon whom wealth and treasure flows in like a River, and yet have an hand as withered as Jeroboams, that cannot be stretched out to the least good.
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2. The nature and quality of Gods gifts and graces, call for a faithful use and exercise of them, in regard of this peculiar property which they have in them, to encrease by their communication; like the Widows oyle, that enriched her by its pouring of it out;
2. The nature and quality of God's Gifts and graces, call for a faithful use and exercise of them, in regard of this peculiar property which they have in them, to increase by their communication; like the Widows oil, that enriched her by its pouring of it out;
but when they are not imparted, they are impaired; when not imployed, either lessened or extinguished. Appian tells a story of one Geta, who in the time of the Civil Wars in Rome, did wear a glass before one of his eyes, that so he might be unknown to them, who else haply would have endangered his life;
but when they Are not imparted, they Are impaired; when not employed, either lessened or extinguished. Appian tells a story of one Geta, who in the time of the Civil Wars in Room, did wear a glass before one of his eyes, that so he might be unknown to them, who Else haply would have endangered his life;
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but when he took it away, though his eye remained, yet the sight was lost, and the Historian makes the Reason to be, NONLATINALPHABET, for the •ong not using of it.
but when he took it away, though his eye remained, yet the sighed was lost, and the Historian makes the Reason to be,, for the •ong not using of it.
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Now to what end hath God made them to be of such a nature and quality, differing from most other things, which grow lesser and weaker by communication? Is it not, that he might take away the pleas and excuses of men, which otherwise they would have for their not imparting of their gifts unto others? Who would teach and instruct another,
Now to what end hath God made them to be of such a nature and quality, differing from most other things, which grow lesser and Weaker by communication? Is it not, that he might take away the pleasant and excuses of men, which otherwise they would have for their not imparting of their Gifts unto Others? Who would teach and instruct Another,
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and the Oyle in the Cruce not to fail, 1 Kings 17. 14. Like the perfecting of habits, which are strengthned by the reiteration of acts, but lost by a neglect;
and the Oil in the Cruce not to fail, 1 Kings 17. 14. Like the perfecting of habits, which Are strengthened by the reiteration of acts, but lost by a neglect;
A third ground to evince the necessity of fidelity, may be taken from the nearness and multiplicity of those Relations which are between God and every Believer:
A third ground to evince the necessity of Fidis, may be taken from the nearness and Multiplicity of those Relations which Are between God and every Believer:
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Who ever heard, that the same person was a spouse, a son, a servant, a subject, a steward, a witness? And yet by all these tyes do Believers stand related unto God;
Who ever herd, that the same person was a spouse, a son, a servant, a Subject, a steward, a witness? And yet by all these ties do Believers stand related unto God;
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but that which makes them most deservedly remarkable, is not simply their number, but the property of faithfulness, which is the character that the Scripture hath stamped upon them all,
but that which makes them most deservedly remarkable, is not simply their number, but the property of faithfulness, which is the character that the Scripture hath stamped upon them all,
and one that forgets the Covenant of her God? Children must be faithful, Tit. 1. 6. else they are not their Fathers glory, but his shame and reproach.
and one that forgets the Covenant of her God? Children must be faithful, Tit. 1. 6. Else they Are not their Father's glory, but his shame and reproach.
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but a Thief, like Judas, who bare the Bag to enrich himself? A witness must be faithful, one who will not lie, Prov. 14. 5. or else he is (as Solomon saith) a Maul, a Sword,
but a Thief, like Judas, who bore the Bag to enrich himself? A witness must be faithful, one who will not lie, Curae 14. 5. or Else he is (as Solomon Says) a Maul, a Sword,
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and a sharp Arrow, Prov. 25. 18. Look then, O Christians, to your Relations, and tell me if faithfulness be not your Duty? Must you not lay down the name of Christians,
and a sharp Arrow, Curae 25. 18. Look then, Oh Christians, to your Relations, and tell me if faithfulness be not your Duty? Must you not lay down the name of Christians,
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and may you break those golden •ands, and be guiltless? Hos. 2. 19. Hath he made you sons by Adoption, joynt-heirs with Christ, Rom. 8. 17. And may you be Prodigals,
and may you break those golden •ands, and be guiltless? Hos. 2. 19. Hath he made you Sons by Adoption, Joint heirs with christ, Rom. 8. 17. And may you be Prodigals,
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who (as Hierom speaks) spend more time in the Worlds service, than in Gods? Hath he dignified you to be stewards of the Oracles of God, 1 Pet. 3. 11. to give his servants their appointed food,
who (as Hieronymus speaks) spend more time in the World's service, than in God's? Hath he dignified you to be Stewards of the Oracles of God, 1 Pet. 3. 11. to give his Servants their appointed food,
and may you starve them by neglect, or poyson them with Error? Hath he chosen you to be his Witnesses, Isa. 43. 10. and will you be bribed to with-hold your Testimony for God? O that my words were as sharp goads to prick and put forward the slothful;
and may you starve them by neglect, or poison them with Error? Hath he chosen you to be his Witnesses, Isaiah 43. 10. and will you be bribed to withhold your Testimony for God? O that my words were as sharp goads to prick and put forward the slothful;
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surely there is no better way to do it, than by considering the various Relations you stand in to God, which as on his part they put marks of honour upon you;
surely there is no better Way to do it, than by considering the various Relations you stand in to God, which as on his part they put marks of honour upon you;
A fourth ground, is from the great deformity which appears in the waverings and inconstancy of such who change, who question, who let go the profession of the Faith which they should hold fast,
A fourth ground, is from the great deformity which appears in the waverings and inconstancy of such who change, who question, who let go the profession of the Faith which they should hold fast,
1. In Scripture it is called an halting, 1 Kings 18. 21. How long halt ye between two opinions? Is Elijah his question to the Israelites, who walked in their Religion after the manner of lame persons, that go one step down, and another up;
1. In Scripture it is called an halting, 1 Kings 18. 21. How long halt you between two opinions? Is Elijah his question to the Israelites, who walked in their Religion After the manner of lame Persons, that go one step down, and Another up;
Be no more children, tossed too and fro, and carried about with every wind of Doctrine, Ephes. 4. 14. To be a man in years, and a child in stature is reputed monstrous;
Be no more children, tossed too and from, and carried about with every wind of Doctrine, Ephesians 4. 14. To be a man in Years, and a child in stature is reputed monstrous;
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How opposite is such a condition to faith, which is not NONLATINALPHABET a faint supposition of Ifs and Ands; but NONLATINALPHABET a firm and sure ground that giveth a subsistence to the things that are hoped for? yea,
How opposite is such a condition to faith, which is not a faint supposition of Ifs and Ands; but a firm and sure ground that gives a subsistence to the things that Are hoped for? yea,
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Will he who is unchangeable, delight in professions of righteousness, which are like a morning dew? will he who is only wise, be pleased in the sacrifice of fools? or will he whose promises are Truth, take pleasure in double-minded persons, who are unstable in all their wayes?
Will he who is unchangeable, delight in professions of righteousness, which Are like a morning due? will he who is only wise, be pleased in the sacrifice of Fools? or will he whose promises Are Truth, take pleasure in double-minded Persons, who Are unstable in all their ways?
as the Sun in the Firmament (notwithstanding any parelia that might make weak persons sometimes to conceive otherwise) we may see by the chief of the Apostles, who to free himself from the least umbrage or shew of levity, doth first expostulate with the Corinthians, Did I use lightness? or the things that I purpose, do I purpose according to the flesh, that with me there should be yea,
as the Sun in the Firmament (notwithstanding any parelia that might make weak Persons sometime to conceive otherwise) we may see by the chief of the Apostles, who to free himself from the least umbrage or show of levity, does First expostulate with the Corinthians, Did I use lightness? or the things that I purpose, do I purpose according to the Flesh, that with me there should be yea,
yea, and nay, nay? And then solemnly protests, As God is true, our word towards you, was not yea and nay, 2 Cor. 1. 17, 18. Surely inconstancy, in what Subject soever it is, casts a dark shadow;
yea, and nay, nay? And then solemnly protests, As God is true, our word towards you, was not yea and nay, 2 Cor. 1. 17, 18. Surely inconstancy, in what Subject soever it is, Cast a dark shadow;
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Who doth not account the late Grotius among the firstborn of the learned, in regard of his profound and various knowledge? and yet like Reuben, he lost the double portion of honour and respect that was due unto him, through that instability which was observed in him.
Who does not account the late Grotius among the firstborn of the learned, in regard of his profound and various knowledge? and yet like Reuben, he lost the double portion of honour and respect that was due unto him, through that instability which was observed in him.
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Hence Rivet relates this story of him in his Book against him, That when he was a prisoner in his own Countrey, Prince Maurice being interceded with for his liberty, denied the granting of it,
Hence Rivet relates this story of him in his Book against him, That when he was a prisoner in his own Country, Prince Maurice being interceded with for his liberty, denied the granting of it,
I speak not this to load the person, but the crime; and to shew that a Christian should not be as a Reed in the Wind, but as a Rock in the Sea, which amidst all dashings of the waves, stands immoveable.
I speak not this to load the person, but the crime; and to show that a Christian should not be as a Reed in the Wind, but as a Rock in the Sea, which amid all dashings of the waves, Stands immoveable.
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How severely did God recompence this sin upon Israel, who, Psal. 78. 59. Had dealt unfaithfully like their fathers and were turned aside like a broken Bowe:
How severely did God recompense this since upon Israel, who, Psalm 78. 59. Had dealt unfaithfully like their Father's and were turned aside like a broken Bow:
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The men that have transgressed my Covenant, which have not performed the words of the Covenant, which they made before me, &c. I will give them into the hand of them that seek their life,
The men that have transgressed my Covenant, which have not performed the words of the Covenant, which they made before me, etc. I will give them into the hand of them that seek their life,
and their dead bodies shall be meat unto the Fowles of the Heaven, and to the Beasts of the Earth, Jer. 34. 18, 20. If then we may take the magnitude and dimensions of a sin by the punishment which God doth proportion and meet forth unto it,
and their dead bodies shall be meat unto the Fowls of the Heaven, and to the Beasts of the Earth, Jer. 34. 18, 20. If then we may take the magnitude and dimensions of a since by the punishment which God does proportion and meet forth unto it,
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We may conclude that unstedfastness and falsness of heart in the matters of God, is a sin, magnae infamiae & reatus, of great infamy and guilt, leaving in the very punishment and indelible stain and blot upon the memory of the offendor.
We may conclude that unsteadfastness and falseness of heart in the matters of God, is a since, Great infamiae & Rheatus, of great infamy and guilt, leaving in the very punishment and indelible stain and blot upon the memory of the Offender.
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A fifth ground to evince the necessity of faithfulness, is from the transactions and carriage of the great and last day, in which every man must give an account for himself to God, Rom. 14. 12. Then the sentence passeth not according to the greatness of place,
A fifth ground to evince the necessity of faithfulness, is from the transactions and carriage of the great and last day, in which every man must give an account for himself to God, Rom. 14. 12. Then the sentence passes not according to the greatness of place,
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It is not said, well done, rich, learned, or wise, but faithful servant: He only it is, who in the sight of men and Angels, is first commended, and then bountifully rewarded, Enter thou into thy Masters joy, Mat. 25. 21. As riches profit not in the day of wrath, so neither wisdom nor learning.
It is not said, well done, rich, learned, or wise, but faithful servant: He only it is, who in the sighed of men and Angels, is First commended, and then bountifully rewarded, Enter thou into thy Masters joy, Mathew 25. 21. As riches profit not in the day of wrath, so neither Wisdom nor learning.
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If then God should ask the Apostles question, 1 Cor. 1. 20. Where is the Scribe? where is the wise? where is the Disputer of this World? How silent and amazed would all stand! Alas!
If then God should ask the Apostles question, 1 Cor. 1. 20. Where is the Scribe? where is the wise? where is the Disputer of this World? How silent and amazed would all stand! Alas!
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First, he is openly reproached, Thou wicked and shothful servant, thou oughtest to have put my money to the Exchangers, &c. Matth. 25. ver. 26, 27. and then finally judged, Cast ye the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.
First, he is openly reproached, Thou wicked and shothful servant, thou Ought too have put my money to the Exchangers, etc. Matthew 25. ver. 26, 27. and then finally judged, Cast you the unprofitable servant into outer darkness, there shall be weeping and gnashing of teeth.
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ver. 30. O therefore, if ever you would lie down comfortably in your Grave, and lift up your heads joyfully when you shall arise out of it, be perswaded to practise this Duty of fidelity, which hath been discovered to be of such absolute importance,
ver. 30. O Therefore, if ever you would lie down comfortably in your Grave, and lift up your Heads joyfully when you shall arise out of it, be persuaded to practise this Duty of Fidis, which hath been discovered to be of such absolute importance,
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but what would have become of our expected blessedness by him, if he had not conflicted with shame and pain, untill it terminated in death? Would it not have been as a foundation and building without a top-stone, to which none could have joyfully shouted grace, grace? And yet, what bitter contradiction of sinners did he endure, in his effecting reconciliation for sinners? In his Person, denied to be the Son of God; in his Office, not owned to be the Messius; in his Doctrine, proclaimed to the people as a Deceiver; in his Miracles, reproached as a Conjurer; in his Life, slandered as a Glutton and Wine-bibber; in his Death, reputed the worst of Malefactors. What could men or Divels have done more, to have made him to sink under the weight of his burden? Is it not meet then, that we in Salvians phrase should be, Tam ingentis exempli parvi imitatores, in some weak measure followers of so grand an example.
but what would have become of our expected blessedness by him, if he had not conflicted with shame and pain, until it terminated in death? Would it not have been as a Foundation and building without a topstone, to which none could have joyfully shouted grace, grace? And yet, what bitter contradiction of Sinners did he endure, in his effecting reconciliation for Sinners? In his Person, denied to be the Son of God; in his Office, not owned to be the Messius; in his Doctrine, proclaimed to the people as a Deceiver; in his Miracles, reproached as a Conjurer; in his Life, slandered as a Glutton and Winebibber; in his Death, reputed the worst of Malefactors. What could men or Devils have done more, to have made him to sink under the weight of his burden? Is it not meet then, that we in Salvians phrase should be, Tam ingentis Exempli parvi Imitators, in Some weak measure followers of so grand an Exampl.
If he loved us to the end, John 13. 1. is it not fit that we should take up Davids resolution, to keep his statutes to the end? Psal. 119. 33. If he became obedient unto death, even the death of the Cross, Phil. 2. 8. Should we not say,
If he loved us to the end, John 13. 1. is it not fit that we should take up Davids resolution, to keep his statutes to the end? Psalm 119. 33. If he became obedient unto death, even the death of the Cross, Philip 2. 8. Should we not say,
as Paul, That we are ready not to be bound only, but also to dye for the Name of the Lord Jesus? Acts 21. 13. Certainly if we could repeat such a bloody sacrifice a thousand times over, his love might challenge it from us,
as Paul, That we Are ready not to be bound only, but also to die for the Name of the Lord jesus? Acts 21. 13. Certainly if we could repeat such a bloody sacrifice a thousand times over, his love might challenge it from us,
He that shall endure to the end, the same shall be saved, Matth. 24. 13. So again, Luk. 22. 28, 29. Ye are they which have continued with me in my temptations,
He that shall endure to the end, the same shall be saved, Matthew 24. 13. So again, Luk. 22. 28, 29. You Are they which have continued with me in my temptations,
It had been better for them not to have known the way of righteousness, than after they have known it, to turn from the holy Commandment, 2 Pet. 2. 21. What can be spoken more to shew the sad end of such as begin in the Spirit, but end in the flesh;
It had been better for them not to have known the Way of righteousness, than After they have known it, to turn from the holy Commandment, 2 Pet. 2. 21. What can be spoken more to show the sad end of such as begin in the Spirit, but end in the Flesh;
between one whose heart is dyed in grain with a deep tincture of godliness, and him that is only dealbatus nomine Christiani, whited superficially over with the name of a Christian, as Austin expresseth it.
between one whose heart is died in grain with a deep tincture of godliness, and him that is only dealbatus nomine Christians, whited superficially over with the name of a Christian, as Austin Expresses it.
but in their progress and continuance, the difference is as great, as between a Star, and a Comet; between a Spring, and a Torrent; or between a Reed, and a Cedar. The Hypocrites hope, is like the web or house of the Spider, which every Besom can easily destroy;
but in their progress and Continuance, the difference is as great, as between a Star, and a Cometam; between a Spring, and a Torrent; or between a Reed, and a Cedar. The Hypocrites hope, is like the web or house of the Spider, which every Besom can Easily destroy;
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his resolutions, like small trenches, which any foot can both step over, and tread down: But the Believers hope, is like an Anchor, that is sure and stedfast;
his resolutions, like small Trenches, which any foot can both step over, and tread down: But the Believers hope, is like an Anchor, that is sure and steadfast;
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and condemned by God, as mokers of God, Hypocrites, Deceivers of your own souls? would you want the blessed testimony in your own breast of your integrity in spiritual and holy services? If not,
and condemned by God, as mokers of God, Hypocrites, Deceivers of your own Souls? would you want the blessed testimony in your own breast of your integrity in spiritual and holy services? If not,
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First, God is eternal, He inhabiteth eternity, Isa. 57. 15. He only hath immortality, 1 Tim. 6. 16. Now what communion can eternity have with a desultory levity, which is every moment some other thing than what it was? But constancy and perseverance (as Bernard saith) prae se fert imaginem aternitatis;
First, God is Eternal, He Inhabiteth eternity, Isaiah 57. 15. He only hath immortality, 1 Tim. 6. 16. Now what communion can eternity have with a desultory levity, which is every moment Some other thing than what it was? But constancy and perseverance (as Bernard Says) Prae se fert imaginem aternitatis;
and because also it doth imply, that if the line of being were drawn out unto millions of Ages, it also would run parallel to it, and be co-extended with it;
and Because also it does imply, that if the line of being were drawn out unto millions of Ages, it also would run parallel to it, and be coextended with it;
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for should it in the least measure fall short of a Christians being, it could not be called perseverance, but Apostacy, and thereby he should lose the prize, which is given only to him that holds out to the end.
for should it in the least measure fallen short of a Christians being, it could not be called perseverance, but Apostasy, and thereby he should loose the prize, which is given only to him that holds out to the end.
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who intends to hold it no longer than himself pleaseth, and throw up all when he listeth, that he should be made partaker of the same blessedness with them, who by patient continuance in well doing, seek for glory, honour,
who intends to hold it no longer than himself Pleases, and throw up all when he lists, that he should be made partaker of the same blessedness with them, who by patient Continuance in well doing, seek for glory, honour,
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and immortality, Rom. 2. 7. What advantage then had David, by choosing Gods statutes as his inheritance? Psal. 119. 111. What the better should he be, who is willing to buy the Truth at any rate,
and immortality, Rom. 2. 7. What advantage then had David, by choosing God's statutes as his inheritance? Psalm 119. 111. What the better should he be, who is willing to buy the Truth At any rate,
but to sell it at no rate? Prov. 23. 23. If such who make the World their fee simple, and take only a lense of Gospelprofession for their own accommodations, should be as sure of Heaven at the last,
but to fell it At no rate? Curae 23. 23. If such who make the World their fee simple, and take only a lense of Gospelprofession for their own accommodations, should be as sure of Heaven At the last,
as the most diligent and persevering Believer? But let no temporaries, whose faith and love are but for a time, deceive themselves with such vain hopes.
as the most diligent and persevering Believer? But let no Temporaries, whose faith and love Are but for a time, deceive themselves with such vain hope's.
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I have now finished what I propounded for the explication of this great Duty of Christian constancy and fidelity, in dispatching these three Queries, which shew what it is,
I have now finished what I propounded for the explication of this great Duty of Christian constancy and Fidis, in dispatching these three Queries, which show what it is,
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1. Then, let me exhort you to make that your Duty, which Epaphras made his earnest prayer for the Colossians, That they might stand perfect, and compleat in all the will of God, Colos. 4. 12. Three eminent blessings are comprized in that pithy Petition;
1. Then, let me exhort you to make that your Duty, which Epaphras made his earnest prayer for the colossians, That they might stand perfect, and complete in all the will of God, Colos 4. 12. Three eminent blessings Are comprised in that pithy Petition;
be perswaded to continue with all fidelity in the doing of his will, that so you may like the good servants in the Gospel, both give up a joyful account, and receive a blessed reward.
be persuaded to continue with all Fidis in the doing of his will, that so you may like the good Servants in the Gospel, both give up a joyful account, and receive a blessed reward.
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But because in Quintilians elegant comparison, men are as Bottles, which are more readily and better filled, by taking them in hand one by one, and pouring water into them;
But Because in Quintilians elegant comparison, men Are as Bottles, which Are more readily and better filled, by taking them in hand one by one, and pouring water into them;
take heed that levity and inconstancy be not found in your Doctrine, or in your Example, which like a root of bitterness, will quickly spread to the defiling of many.
take heed that levity and inconstancy be not found in your Doctrine, or in your Exampl, which like a root of bitterness, will quickly spread to the defiling of many.
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If you deliver sometimes one thing as the undoubted truth of God, and another time, what is flatly contrary unto it, will not this breed Atheism, rather than Religion? and make you, who build again the things you once destroyed, to be Transgressors, Gal. 2. 28. Is not this the way to bring reproach upon your persons, that Demetrius like, ye make rather a trade and craft of your profession,
If you deliver sometime one thing as the undoubted truth of God, and Another time, what is flatly contrary unto it, will not this breed Atheism, rather than Religion? and make you, who built again the things you once destroyed, to be Transgressors, Gal. 2. 28. Is not this the Way to bring reproach upon your Persons, that Demetrius like, you make rather a trade and craft of your profession,
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and to overthrow their faith, whom you should strengthen? Is not this to proclaim to the World, that you care not what becomes of those souls for whom Christ dyed,
and to overthrow their faith, whom you should strengthen? Is not this to proclaim to the World, that you care not what becomes of those Souls for whom christ died,
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for the injuries done by you to him, and his Truth? If you should unsay all again, who would believe you? If you should throw down your self at the Threshold of the Church,
for the injuries done by you to him, and his Truth? If you should unsay all again, who would believe you? If you should throw down your self At the Threshold of the Church,
or pity you? If you do recover the lost peace of your conscience, yet how hardly will you regain your name? If Simon be once a Leper, the name will stick by him when the disease hath left him.
or pity you? If you do recover the lost peace of your conscience, yet how hardly will you regain your name? If Simon be once a Leper, the name will stick by him when the disease hath left him.
Let us then Brethren, practice faithfulness, as well as preach it, and keep the mystery of the faith in a pure conscience, that so we may approve our selves to be the servants of Christ,
Let us then Brothers, practice faithfulness, as well as preach it, and keep the mystery of the faith in a pure conscience, that so we may approve our selves to be the Servants of christ,
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understand what you believe, and then cleave unto it, as Davids soul did unto Jonathan. O it is the glory of Christians, to keep that good thing which is committed unto them,
understand what you believe, and then cleave unto it, as Davids soul did unto Johnathan. Oh it is the glory of Christians, to keep that good thing which is committed unto them,
And here, how might I take up a complaint, that this Crown of glory is fallen from our head, where multitudes of Professors have made such defections from the Truth, as former Ages cannot parallel!
And Here, how might I take up a complaint, that this Crown of glory is fallen from our head, where Multitudes of Professors have made such defections from the Truth, as former Ages cannot parallel!
as the genuine off-spring of Gospel-light, when Satan, without transforming himself into any such likeness, hath been the Parent of them? I shall not offend sober ears in mentioning the blasphemies that some have uttered,
as the genuine offspring of Gospel light, when Satan, without transforming himself into any such likeness, hath been the Parent of them? I shall not offend Sobrium ears in mentioning the Blasphemies that Some have uttered,
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Let my heart be found in thy statutes, that I be not ashamed, Psal. 110. 80. Religion which is begun in Hypocrisie, will certainly end in Apostacy, which alwayes carries with it reproach and ignominy.
Let my heart be found in thy statutes, that I be not ashamed, Psalm 110. 80. Religion which is begun in Hypocrisy, will Certainly end in Apostasy, which always carries with it reproach and ignominy.
who would not have expected an Harvest from the stony ground, where the seed sown came up so quickly? but yet that which was the cause of its hasty growth, was the cause also of its defection, it came up soon, because it had no depth of earth, and it withered also away for the want of it.
who would not have expected an Harvest from the stony ground, where the seed sown Come up so quickly? but yet that which was the cause of its hasty growth, was the cause also of its defection, it Come up soon, Because it had no depth of earth, and it withered also away for the want of it.
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I have read a story of two Kings, the one Matthias King of Hungary, the other, George, King of Bohemia, That upon difference in a point of Religion, did commence a War that lasted ten years,
I have read a story of two Kings, the one Matthias King of Hungary, the other, George, King of Bohemia, That upon difference in a point of Religion, did commence a War that lasted ten Years,
who would ever have thought that the beginning of such an hot contention, could have had such an issue? By the War, great was the zeal which was pretended to Truth and Religion;
who would ever have Thought that the beginning of such an hight contention, could have had such an issue? By the War, great was the zeal which was pretended to Truth and Religion;
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not a moral habit acquired by industry, but a divine gift and grace communicated unto Believers by Christ, from whom there is a continual efflux of life and power.
not a moral habit acquired by industry, but a divine gift and grace communicated unto Believers by christ, from whom there is a continual efflux of life and power.
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but she felt in her body that she was healed of that plague, Mark 5. 29. 3. Arm your selves with courage and patience, both to do, and to suffer whatsoever you may be called unto:
but she felt in her body that she was healed of that plague, Mark 5. 29. 3. Arm your selves with courage and patience, both to do, and to suffer whatsoever you may be called unto:
Both the branches of Fortitude are necessary for a Souldier, and they are no less useful for a Christian, who must have a back of patience to endure all;
Both the branches of Fortitude Are necessary for a Soldier, and they Are no less useful for a Christian, who must have a back of patience to endure all;
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the true fear of him, would swallow up all the vain fears of men, as Moses his Rod, did the Rods of the Magitians What made some in the Primitive Times, who were called Libellatici, to sign the denial of their faith with their own hand,
the true Fear of him, would swallow up all the vain fears of men, as Moses his Rod, did the Rods of the Magicians What made Some in the Primitive Times, who were called Libellatici, to Signen the denial of their faith with their own hand,
as a token of their renouncing of them, but fear? What caused others, who were stiled Thurificantes, to throw incense into the fire, that they might redeem their lives by such homage performed to the Idols,
as a token of their renouncing of them, but Fear? What caused Others, who were styled Thurificantes, to throw incense into the fire, that they might Redeem their lives by such homage performed to the Idols,
4. Make use of the examples of the Prophets and Saints of God, according to the counsel of the Apostle, James 5. 16. who have fulfilled the commands of Christ with an undaunted courage,
4. Make use of the Examples of the prophets and Saints of God, according to the counsel of the Apostle, James 5. 16. who have fulfilled the commands of christ with an undaunted courage,
Examples are oftentimes made use of, as pleas, to justifie the doing of evil, and have also a mortal influence to draw and win others to practice the like sin.
Examples Are oftentimes made use of, as pleasant, to justify the doing of evil, and have also a Mortal influence to draw and win Others to practice the like since.
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as effectual helps, in strengthning the hands of others in well-doing, while they behold the courage and constancy of many, who have trodden the same paths before them? Do we not read of some, who for Christs Name have taken joyfully the spoyling of their goods? Hebr. 10. 34. Of others, Who esteemed the reproach of Christ, greater riches than the Treasures of Egypt? as Moses did, Hebr. 11. 26. Of others again, Who were tortured, not accepting of deliverance!
as effectual helps, in strengthening the hands of Others in welldoing, while they behold the courage and constancy of many, who have trodden the same paths before them? Do we not read of Some, who for Christ Name have taken joyfully the spoiling of their goods? Hebrew 10. 34. Of Others, Who esteemed the reproach of christ, greater riches than the Treasures of Egypt? as Moses did, Hebrew 11. 26. Of Others again, Who were tortured, not accepting of deliverance!
Hebr. 1•. 35. Have we not read of others, who have kissed their chains, who have embraced the stake at which they were to suffer? Now have not we the same cause to bear witness unto with them? Have not we the same recompence of reward to encourage us, which they had? Have not we the same God and Saviour to honour,
Hebrew 1•. 35. Have we not read of Others, who have kissed their chains, who have embraced the stake At which they were to suffer? Now have not we the same cause to bear witness unto with them? Have not we the same recompense of reward to encourage us, which they had? Have not we the same God and Saviour to honour,
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let us therefore, that we be neither wearied, nor faint in our minds, set before us the Armies of Saints and Martyrs, that in all Ages, by faith and patience have inherited the promises.
let us Therefore, that we be neither wearied, nor faint in our minds, Set before us the Armies of Saints and Martyrs, that in all Ages, by faith and patience have inherited the promises.
all that you have done, or suffered for him, shall be registred in his Book, Malachi 3. 16. All your tears that you have shed before him, shall be put into his Bottle, Psal. 56. 8. Yea, those things that you have forgotten, the Lord will remind, Mat. 25. 44. The Saints did not remember the kindnesses that they had done to Christ,
all that you have done, or suffered for him, shall be registered in his Book, Malachi 3. 16. All your tears that you have shed before him, shall be put into his Bottle, Psalm 56. 8. Yea, those things that you have forgotten, the Lord will remind, Mathew 25. 44. The Saints did not Remember the Kindnesses that they had done to christ,
The sins of Judah which are written with a pen of Iron, and with the point of a Diamond, Jer. 17. 1. are not so firmly written, as your services to God;
The Sins of Judah which Are written with a pen of Iron, and with the point of a Diamond, Jer. 17. 1. Are not so firmly written, as your services to God;
well might the Apostle say, God is not unrighteous, that he should forget your work and labour of love which ye have shewed to his Name, Hebr. 6. 10. Who then would not serve faithfully such a God, who forgets none of our services,
well might the Apostle say, God is not unrighteous, that he should forget your work and labour of love which you have showed to his Name, Hebrew 6. 10. Who then would not serve faithfully such a God, who forgets none of our services,
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and yet if you would know, who can tell you? Doth not the Scripture say, Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9. But yet if a weak and imperfect glimpse of what is laid up for you,
and yet if you would know, who can tell you? Does not the Scripture say, Eye hath not seen, nor ear herd, neither have entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9. But yet if a weak and imperfect glimpse of what is laid up for you,
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and shall certainly be given to you, would add any strength unto your hands, or make you like Jacob, who after his vision, went chearfully on his journey, Gen. 29. 1. Hearken a little to what I shall in a lisping and stammering way declare, You shall have God himself to be your Reward, who is infinite in power,
and shall Certainly be given to you, would add any strength unto your hands, or make you like Jacob, who After his vision, went cheerfully on his journey, Gen. 29. 1. Harken a little to what I shall in a lisping and stammering Way declare, You shall have God himself to be your Reward, who is infinite in power,
The third Argument to prevail upon you, is, That you serve the Lord Christ, with whom there is no respect of persons, Coloss. 3. 25. It is Ambrose his observation,
The third Argument to prevail upon you, is, That you serve the Lord christ, with whom there is no respect of Persons, Coloss. 3. 25. It is Ambrose his observation,
and others of the Ancients also, that the Holy Ghost hath purposely placed Lazarus, that was so poor, in the bosome of Abraham that was so rich, Luk. 16. 22. To teach us, that rich and poor,
and Others of the Ancients also, that the Holy Ghost hath purposely placed Lazarus, that was so poor, in the bosom of Abraham that was so rich, Luk. 16. 22. To teach us, that rich and poor,
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if found faithful in the Kingdom of Grace, have an equal interest in the Kingdom of Glory. Do not think, that because your estate is low, your parts weak, your Talents few, that therefore God will not regard your person,
if found faithful in the Kingdom of Grace, have an equal Interest in the Kingdom of Glory. Do not think, that Because your estate is low, your parts weak, your Talents few, that Therefore God will not regard your person,
A second Application that flows from this Duty of persevering faithful unto the death, is, the refuting of that fond dotage of the Priscillianists, who anciently taught, That they might say,
A second Application that flows from this Duty of persevering faithful unto the death, is, the refuting of that found dotage of the Priscillianists, who anciently taught, That they might say,
as opposite either to Errour or Hypocrisie, when the lips and heart may be so differing? Why should any man put on the breast-plate of righteousness in an holy Conversation,
as opposite either to Error or Hypocrisy, when the lips and heart may be so differing? Why should any man put on the breastplate of righteousness in an holy Conversation,
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if an external compliance with the worst of vanities, will stand him in better stead? What cumber and toyle must it be for a Believer to take to himself the Shield of Faith, the Sword of the Spirit, the Helmet of salvation,
if an external compliance with the worst of vanities, will stand him in better stead? What cumber and toil must it be for a Believer to take to himself the Shield of Faith, the Sword of the Spirit, the Helmet of salvation,
as long as his heart and affection were still towards him? O how unwise were the Martyrs, prodigally to shed their blood, to expose themselves to the teeth of Beasts, to the flames of fires, to Racks, to sharp Stakes and Precipices,
as long as his heart and affection were still towards him? O how unwise were the Martyrs, prodigally to shed their blood, to expose themselves to the teeth of Beasts, to the flames of fires, to Racks, to sharp Stakes and Precipices,
What then do such men deserve to suffer, who, to save a little trouble to the flesh, durst invent such execrable blasphemies, that carry a repugnancy to the light of nature,
What then do such men deserve to suffer, who, to save a little trouble to the Flesh, durst invent such execrable Blasphemies, that carry a repugnancy to the Light of nature,
and put Christians upon the doing of that, which men that have not rased out all the characters and impressions of conscience, cannot but detest and abhor? I should not have mentioned this old heresie, had it slept quietly in his Grave;
and put Christians upon the doing of that, which men that have not rased out all the characters and impressions of conscience, cannot but detest and abhor? I should not have mentioned this old heresy, had it slept quietly in his Grave;
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and ask them what is become of that glorious robe of faith and profession with which they were once cloathed? Let not those then who are followers of Christ, and would be owued by him as such in the great day, suffer themselves so to be deluded by the arts or practices of any,
and ask them what is become of that glorious robe of faith and profession with which they were once clothed? Let not those then who Are followers of christ, and would be owued by him as such in the great day, suffer themselves so to be deluded by the arts or practices of any,
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Hath a Christian more latitude in this respect, than any other Religion whatever? Do not all people walk every one in the Name of his God? Micah 4. 5. And may a Christian walk in the name of any god? May he as freely bow in the Temple of Rimmon, as in the Temple of Christ,
Hath a Christian more latitude in this respect, than any other Religion whatever? Do not all people walk every one in the Name of his God? micah 4. 5. And may a Christian walk in the name of any god? May he as freely bow in the Temple of Rimmon, as in the Temple of christ,
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and yet be only the servant of Christ? What mean then those Scriptures, Be not unequally yoked together with unbelievers? for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? 2 Cor. 6. 14, 15. So again, Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midst of her, be ye clean, ye that bear the vessels of the Lord, I•a. 52. 11. Surely these commands of God, must be as vacated and repealed Statutes,
and yet be only the servant of christ? What mean then those Scriptures, Be not unequally yoked together with unbelievers? for what fellowship hath righteousness with unrighteousness? and what communion hath Light with darkness? and what concord hath christ with Belial? 2 Cor. 6. 14, 15. So again, Depart you, depart you, go you out from thence, touch no unclean thing, go you out of the midst of her, be you clean, you that bear the vessels of the Lord, I•a. 52. 11. Surely these commands of God, must be as vacated and repealed Statutes,
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or else they will one day stand as evidences against those, who presume to take a liberty which God hath not allowed, in being present at Idolatrous Assemblies,
or Else they will one day stand as evidences against those, who presume to take a liberty which God hath not allowed, in being present At Idolatrous Assemblies,
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and then think they can readily clear themselves from guilt, by telling others that though they were present in body, they were absent in spirit, not owning in the least that with their hearts, to which they seemed to yield an outward complyance:
and then think they can readily clear themselves from guilt, by telling Others that though they were present in body, they were absent in Spirit, not owning in the least that with their hearts, to which they seemed to yield an outward compliance:
But such shifts, which are more thin than a Cobweb, are no better than the handkerchief of the adulterous woman, with which, when she hath eaten, she wipeth her mouth,
But such shifts, which Are more thin than a Cobweb, Are no better than the handkerchief of the adulterous woman, with which, when she hath eaten, she wipeth her Mouth,
and saith, I have done no wickedness, Prov. 30. 20. I have now finished what I purposed to speak concerning the Duty enjoyned, Be thou faithful unto death;
and Says, I have done no wickedness, Curae 30. 20. I have now finished what I purposed to speak Concerning the Duty enjoined, Be thou faithful unto death;
And is it not pity, that through straits of time they should be separated in the Sermon, which are coupled together in the Text? It might haply put an edge upon your affections,
And is it not pity, that through straits of time they should be separated in the Sermon, which Are coupled together in the Text? It might haply put an edge upon your affections,
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and excite you to a greater measure of diligence, to hear the bounty of Christ unfolded, who makes all his servants to be no less than sons for love, heirs for birth-right, and crowned Kings for dignity;
and excite you to a greater measure of diligence, to hear the bounty of christ unfolded, who makes all his Servants to be no less than Sons for love, Heirs for birthright, and crowned Kings for dignity;
And so must I, after I have uttered all the conceptions that men and Angels can furnish me with to express the riches of Christs love, call still for more,
And so must I, After I have uttered all the conceptions that men and Angels can furnish me with to express the riches of Christ love, call still for more,
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and then end in astonishment, and say with the Apostle, O the riches of God! yet if you will see somewhat of it, I shall in a few particulars shew you his bounty, by comparing it with those services which he crowns.
and then end in astonishment, and say with the Apostle, Oh the riches of God! yet if you will see somewhat of it, I shall in a few particulars show you his bounty, by comparing it with those services which he crowns.
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If Gospel sincerity did not stand for legal perfection, if endeavours and desires did not pass for performances, what would become of the best of Saints? Is it then not matter of just wonder, that such services which the Law would not forgive, Christ should reward? If they were perfect, they were but our Duty,
If Gospel sincerity did not stand for Legal perfection, if endeavours and Desires did not pass for performances, what would become of the best of Saints? Is it then not matter of just wonder, that such services which the Law would not forgive, christ should reward? If they were perfect, they were but our Duty,
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What is it that a Crown of life doth not take in, and encircle within its compass? It contains all the thoughts of God from everlasting to make his chosen happy;
What is it that a Crown of life does not take in, and encircle within its compass? It contains all the thoughts of God from everlasting to make his chosen happy;
We cannot say of our acts of obedience, as David speaks of the thoughts of Gods love unto us, How great is the sum of them? If I should count them, they are more in number than the sand, Psal. 139. 17, 18. Alas!
We cannot say of our acts of Obedience, as David speaks of the thoughts of God's love unto us, How great is the sum of them? If I should count them, they Are more in number than the sand, Psalm 139. 17, 18. Alas!
and four or five in the outmost fruitful branches thereof, Isa. 17. 6. like a thin Harvest, which fills not the arm of the Reaper, much less the threshingfloor:
and four or five in the outmost fruitful branches thereof, Isaiah 17. 6. like a thin Harvest, which fills not the arm of the Reaper, much less the threshingfloor:
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if we lived as many years as Methuselah lived dayes, yea, as the World hath stood minutes, in an exact and perfect doing of the will of God, we could never justly have asked, that our recompence should be eternal? And yet, what no creature could ever plead, Christ hath freely given unto us,
if we lived as many Years as Methuselah lived days, yea, as the World hath stood minutes, in an exact and perfect doing of the will of God, we could never justly have asked, that our recompense should be Eternal? And yet, what no creature could ever plead, christ hath freely given unto us,
for a few years, shall I say, or a few dayes service? Oh how willingly would I expatiate my self in this pleasing Theme to make you and my self sensible of this transcendent goodness and bounty of Christ who rewards services, which are for their nature imperfect,
for a few Years, shall I say, or a few days service? O how willingly would I expatiate my self in this pleasing Theme to make you and my self sensible of this transcendent Goodness and bounty of christ who rewards services, which Are for their nature imperfect,
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and I could have wished, that this task might have been managed by some more able hand, he being a Subject meet to exercise, both the tongue and pen of a skilful Workman:
and I could have wished, that this task might have been managed by Some more able hand, he being a Subject meet to exercise, both the tongue and pen of a skilful Workman:
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And yet what need I to make such a wish? when he was never ambitious of a Panegyrick, being far more desirous to do well, than to hear well; and to have his works to praise him in the Gate,
And yet what need I to make such a wish? when he was never ambitious of a Panegyric, being Far more desirous to do well, than to hear well; and to have his works to praise him in the Gate,
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as a friend he was faithful in his love, being such a friend (as Solomon saith) loves for ever, Prov. 17. 17. As a Minister, he was faithful and persevering in the Truth, his Doctrine was not yea and nay, but in Christ yea;
as a friend he was faithful in his love, being such a friend (as Solomon Says) loves for ever, Curae 17. 17. As a Minister, he was faithful and persevering in the Truth, his Doctrine was not yea and nay, but in christ yea;
and laid the foundation of those distempers which did first break, and then ruine that firm habitude of body, which he seemed to have above many of his Brethren.
and laid the Foundation of those distempers which did First break, and then ruin that firm habitude of body, which he seemed to have above many of his Brothers.
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It is the saving of one, That if any men were born without original sin, they should be Ministers; if any could live without actual sin, they should be Ministers; if there were any venial sin, it should not be in Ministers; so exceedingly is purity requisite to that Office:
It is the Saving of one, That if any men were born without original since, they should be Ministers; if any could live without actual since, they should be Ministers; if there were any venial since, it should not be in Ministers; so exceedingly is purity requisite to that Office:
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and that since that time (through the grace of God) his conscience did not accuse him of any scandalous and gross sin, which might blemish his Profession, or ••and Religion.
and that since that time (through the grace of God) his conscience did not accuse him of any scandalous and gross since, which might blemish his Profession, or ••and Religion.
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And if it be an honour to be in Christ before others, as Paul makes it to be, Rom. 16. 7. So it is a great glory and comfort to a Believer, to be Mnasons in the faith,
And if it be an honour to be in christ before Others, as Paul makes it to be, Rom. 16. 7. So it is a great glory and Comfort to a Believer, to be Mnasons in the faith,
1. That quiet and calm frame of heart which he enjoyed in that part of his weakness, wherein his friends and himself were not without some hopes of his recovery;
1. That quiet and Cam frame of heart which he enjoyed in that part of his weakness, wherein his Friends and himself were not without Some hope's of his recovery;
crd cst j-jn cc j-jn n1 pp-f n1 r-crq pns31 vvd p-acp d n1 pp-f po31 n1, c-crq po31 n2 cc px31 vbdr xx p-acp d n2 pp-f po31 n1;
and though he had no glorious comforts, yet had he no sad and discouraging fears; he could willingly submit himself to the hand of God, whatever the issues might be.
and though he had no glorious comforts, yet had he no sad and discouraging fears; he could willingly submit himself to the hand of God, whatever the issues might be.
cc cs pns31 vhd dx j n2, av vhd pns31 dx j cc vvg n2; pns31 vmd av-j vvi px31 p-acp dt n1 pp-f np1, r-crq dt n2 vmd vbi.
I am going to eternity, I am going to eternity, unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general Assembly and Church of the first-born, which are written in Heaven,
I am going to eternity, I am going to eternity, unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of Angels, to the general Assembly and Church of the firstborn, which Are written in Heaven,
