A SERMON PREACHED At St. Buttolphs Algate, on Friday the 18th of February 1680 / 1, at the Funeral of Mr. Nathaniel Duckfeild Citizen of London, and Inhabitant of the said Parish. St. Luke 12.40. Be ye therefore Ready also.
A SERMON PREACHED At Saint Botolphs Algate, on Friday the 18th of february 1680 / 1, At the Funeral of Mr. Nathaniel Duckfeild Citizen of London, and Inhabitant of the said Parish. Saint Lycia 12.40. Be you Therefore Ready also.
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And if any thing next to the Grace of God, can awaken men, to awful Apprehensions of the World to come, 'tis convincing Evidence of their uncertain Continuance in this World:
And if any thing next to the Grace of God, can awaken men, to awful Apprehensions of the World to come, it's convincing Evidence of their uncertain Continuance in this World:
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And this is no where written in more legible Characters than on the Hearses of our Friends with whom we have had familiar and daily Conversation and were a few Days since as likely to have attended us to our long Homes, as we were to follow them to their Beds of Silence. And for this Reason the wise Man tells us it is better to go to the House of Mourning,
And this is no where written in more legible Characters than on the Hearses of our Friends with whom we have had familiar and daily Conversation and were a few Days since as likely to have attended us to our long Homes, as we were to follow them to their Beds of Silence. And for this Reason the wise Man tells us it is better to go to the House of Mourning,
For that is the end of all Men, and th• Living will lay it to his Heart. Eccl. 7.2. Supposing therefore that your Eye hath affected your Heart, and that this solemn and mournful Object of our worthy and obliging Friend, now shut up from us i• the close Confinement of a Coffin, hat• disposed your Hearts to receive what i• Fit and Reasonable to be learn'd from it The Work on my part is to render my Discourse sutable.
For that is the end of all Men, and th• Living will lay it to his Heart. Ecclesiastes 7.2. Supposing Therefore that your Eye hath affected your Heart, and that this solemn and mournful Object of our worthy and obliging Friend, now shut up from us i• the close Confinement of a Coffin, hat• disposed your Hearts to receive what i• Fit and Reasonable to be learned from it The Work on my part is to render my Discourse suitable.
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Our Text, our Lesson, or if you will our Sermon, from the Book of Providence, is not only to view a man like our selves, Mortal and actually dead: But a man, not past the vigour of his years and strength,
Our Text, our lesson, or if you will our Sermon, from the Book of Providence, is not only to view a man like our selves, Mortal and actually dead: But a man, not passed the vigour of his Years and strength,
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The illative Particle, therefore hath an aspect also on the Context, and it looks both backward and forward, to what went before in the 37. and 39. verses, and what follows after in this.
The illative Particle, Therefore hath an aspect also on the Context, and it looks both backward and forward, to what went before in the 37. and 39. Verses, and what follows After in this.
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Hopes and Fears are the Spurs and Bridles to quicken to Good, to restrain from Evil. Therefore if you would injoy the Good 'tis Natural to hope for and desire,
Hope's and Fears Are the Spurs and Bridles to quicken to Good, to restrain from Evil. Therefore if you would enjoy the Good it's Natural to hope for and desire,
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Be ready. The blessedness of the ready is described by the honour every such servant shall receive from his Lord and Master when he comes, He will gird himself, and make them sit down to meat,
Be ready. The blessedness of the ready is described by the honour every such servant shall receive from his Lord and Master when he comes, He will gird himself, and make them fit down to meat,
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And for greater assurance, like Pharaohs dream, 'tis doubled, v. 37. begins blessed are those servans, and v. 38. ends blessed are those servants. The misery of the not ready is described by the condition of an Housholder surprized by Robbers, who break through his House, with the supposed consequences take away his Goods and Life,
And for greater assurance, like Pharaohs dream, it's doubled, v. 37. begins blessed Are those servans, and v. 38. ends blessed Are those Servants. The misery of the not ready is described by the condition of an Householder surprised by Robbers, who break through his House, with the supposed consequences take away his Goods and Life,
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so that the sum is, seeing such ready servants shall assuredly be blessed. And such unprepared Housholder shall be miserably ruined. Let others happiness be your incouragement.
so that the sum is, seeing such ready Servants shall assuredly be blessed. And such unprepared Householder shall be miserably ruined. Let Others happiness be your encouragement.
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'Tis the Motto and brand of a Fool to say non putaram, I never thought of this, excuss therefore this stupidness, shake off this folly and bethink your selves, there's no watch in the night, there's no hour in the day when Christ may not come,
It's the Motto and brand of a Fool to say non putaram, I never Thought of this, excuss Therefore this stupidness, shake off this folly and bethink your selves, there's no watch in the night, there's no hour in the day when christ may not come,
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Secondly, 'Tis vox Praeceptiva. 'Tis a word of command from our Great Lord and Master, making that our duty, which is our greatest interest and happiness.
Secondly, It's vox Praeceptiva. It's a word of command from our Great Lord and Master, making that our duty, which is our greatest Interest and happiness.
Fourthly, 'Tis vox Comprehensiva a very large and comprehensive word in two regards, first, including all things which concern our being Good and Happy.
Fourthly, It's vox Comprehensiva a very large and comprehensive word in two regards, First, including all things which concern our being Good and Happy.
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Secondly, It comprehends all persons, ye, that's all: this indefinite is Universal: as, Thou, in the Commandments is every one: So here Ye signifies All.
Secondly, It comprehends all Persons, you, that's all: this indefinite is Universal: as, Thou, in the commandments is every one: So Here You signifies All.
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These put together fall naturally and without any strayning into this Doctrine. 'Tis every mans indispensible Duty and highest Interest to be presently Ready for Christs coming.
These put together fallen naturally and without any straining into this Doctrine. It's every men indispensible Duty and highest Interest to be presently Ready for Christ coming.
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So long will this truth abide more fixed than the Earth. Yea establisht in (and as) the very Heavens. So that I shall say no more for its confirmation in this place,
So long will this truth abide more fixed than the Earth. Yea established in (and as) the very Heavens. So that I shall say no more for its confirmation in this place,
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but proceed, 1. To shew wherein this Readiness consists. 2. What is required on our parts to attain to it. 3. Press the performance with most cogent Arguments.
but proceed, 1. To show wherein this Readiness consists. 2. What is required on our parts to attain to it. 3. Press the performance with most cogent Arguments.
and would go farther, did they not verily think they had gone far enough. Many saith Seneca had become wisemen, had they not thought themselves already such.
and would go farther, did they not verily think they had gone Far enough. Many Says Senecca had become Wise men, had they not Thought themselves already such.
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And Gregory Nazianzen, the greatest hindrance of proficiency, is an Opinion of sufficient proficiency. 'Tis no wonder those Marriners strike Sail, who think themselves in safe Harbour.
And Gregory Nazianzen, the greatest hindrance of proficiency, is an Opinion of sufficient proficiency. It's no wonder those Mariners strike Sail, who think themselves in safe Harbour.
as sufficient to make their condition good and safe, which really are not so. 1. Their being born of Godly Parents. 2. Being of very good Natures, or sweet Dispositions. 3. Being Baptized and using and injoying the means of Grace. 4. Outward Conformity to the Letter of the Law in the practice of Moral Vertues and Duties. 5. Being of the true Church, or of such a Party or persuasion. 6. Believing in Christ or presuming rather that they do so, without those Fruits which prove their Faith to be Holy and Lively.
as sufficient to make their condition good and safe, which really Are not so. 1. Their being born of Godly Parents. 2. Being of very good Nature's, or sweet Dispositions. 3. Being Baptised and using and enjoying the means of Grace. 4. Outward Conformity to the letter of the Law in the practice of Moral Virtues and Duties. 5. Being of the true Church, or of such a Party or persuasion. 6. Believing in christ or presuming rather that they do so, without those Fruits which prove their Faith to be Holy and Lively.
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It would require more time, than our present streights will allow, to speak fully to all these, it must suffice to Nonsuit every of these Pleas, in a word, to undeceive those who are prone to deceive themselves with shaddows, and appearances, instead of Realities. For 'tis an error very incident to weak and partial minds, (as we are all prone to be partial to our selves) to judg every thing which is good, to be enough, and good enough.
It would require more time, than our present straights will allow, to speak Fully to all these, it must suffice to Nonsuit every of these Pleasant, in a word, to undeceive those who Are prove to deceive themselves with shadows, and appearances, instead of Realities. For it's an error very incident to weak and partial minds, (as we Are all prove to be partial to our selves) to judge every thing which is good, to be enough, and good enough.
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Which is a great mistake as you may be easily convinced, by a plain similitude. Your mony may be very good, both for Mettal and Stamp, and as currant as any in the Kingdom.
Which is a great mistake as you may be Easily convinced, by a plain similitude. Your money may be very good, both for Metal and Stamp, and as currant as any in the Kingdom.
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why so? Not because they are not good in their place and kind, they are good in tanto, but not in toto, but because they are not good enough In degree and measure. Therefore I beseech you think not I condemn or dispraise them;
why so? Not Because they Are not good in their place and kind, they Are good in tanto, but not in toto, but Because they Are not good enough In degree and measure. Therefore I beseech you think not I condemn or dispraise them;
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and St. John Baptists warning them against it, think not to say within your selves we have Abraham to our Father, Matth. iii. 10. intimates their hearts were full of it,
and Saint John Baptists warning them against it, think not to say within your selves we have Abraham to our Father, Matthew iii. 10. intimates their hearts were full of it,
As Circumcised Israelites begot children which needed Circumcision. And the best drest Wheat grows up again with Chaff. So those whose Parents were Circumcised in heart, come into this world with a Foreskin on their hearts, which must be taken off.
As Circumcised Israelites begotten children which needed Circumcision. And the best dressed Wheat grows up again with Chaff. So those whose Parents were Circumcised in heart, come into this world with a Foreskin on their hearts, which must be taken off.
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Whatever becomes of the dispute of the Original of the Soul. 'Tis without dispute that Grace in the Soul is not by traduction but by infusion and acquisition.
Whatever becomes of the dispute of the Original of the Soul. It's without dispute that Grace in the Soul is not by traduction but by infusion and acquisition.
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But still the best of Nature is but Nature, and the Fruit of the unp•un'd Vine will be but wild Grapes, and by Nature we are all Children of Wrath. Not Sons of God or Heirs of Heaven.
But still the best of Nature is but Nature, and the Fruit of the unp•uned Vine will be but wild Grapes, and by Nature we Are all Children of Wrath. Not Sons of God or Heirs of Heaven.
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and thou dost very well to attend constantly on them, 'tis well thou wert Baptized, thou dost well to hear the the Word, pray to God, keep thy Church, &c. Yet I tell thee thirdly, thou mayest go to Hell after all this,
and thou dost very well to attend constantly on them, it's well thou Wertenberg Baptised, thou dost well to hear the the Word, pray to God, keep thy Church, etc. Yet I tell thee Thirdly, thou Mayest go to Hell After all this,
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and excuse themselves, for the neglect of the Duties those Priviledges oblige them to, by a formal using of these Priviledges. And therefore there is nothing in which the Scriptures are more express and copious,
and excuse themselves, for the neglect of the Duties those Privileges oblige them to, by a formal using of these Privileges. And Therefore there is nothing in which the Scriptures Are more express and copious,
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than in warning men against this mistake. And that both in the Old Testament and New. Jeremiah tells them, they trusted in lying words, who cryed the Temple of the Lord, the Temple of the Lord. And continued in their sins.
than in warning men against this mistake. And that both in the Old Testament and New. Jeremiah tells them, they trusted in lying words, who cried the Temple of the Lord, the Temple of the Lord. And continued in their Sins.
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Jer. vii. 4. to the 12. and Chap. ix. 26. He levels Judah and Israel for being Ʋncircumcised in heart with Egypt, Ammon, and Moah, who were Ʋncircumcised in Flesh. I beseech you read with attention,
Jer. vii. 4. to the 12. and Chap. ix. 26. He levels Judah and Israel for being Ʋncircumcised in heart with Egypt, Ammon, and Moah, who were Ʋncircumcised in Flesh. I beseech you read with attention,
And Circumcision which profits is not the outward in the Flesh and in the Letter: but in the Heart and in the Spirit. And St. Peter tells expresly that the Baptism which saves is not the washing of the flesh: but when we can answer with a good Conscience the questions usually propounded in the Administration of it, 1 Pet. iii. 21. So for Prayer:
And Circumcision which profits is not the outward in the Flesh and in the letter: but in the Heart and in the Spirit. And Saint Peter tells expressly that the Baptism which saves is not the washing of the Flesh: but when we can answer with a good Conscience the questions usually propounded in the Administration of it, 1 Pet. iii. 21. So for Prayer:
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If thou hast gifts to Pray like an Angel, and yet livest like an Incarnate Devil, thou mayst indeed be Gods remembrancer. But 'tis but to put him in mind to take vengeance on thee.
If thou hast Gifts to Pray like an Angel, and yet Livest like an Incarnate devil, thou Mayest indeed be God's remembrancer. But it's but to put him in mind to take vengeance on thee.
yet •ayst thou eat Christs Body, and drink ••s Blood Sacramentally, and swallow down the pledges of thy own Damnation in so doing. 1 Cor. xi. 29. and bring upon thy self the guilt of Christs Body and Blood verse 27. Consider well 1 Cor. x. 2.5. For both the Sacraments.
yet •ayst thou eat Christ Body, and drink ••s Blood Sacramentally, and swallow down the pledges of thy own Damnation in so doing. 1 Cor. xi. 29. and bring upon thy self the guilt of Christ Body and Blood verse 27. Consider well 1 Cor. x. 2.5. For both the Sacraments.
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The Stairs are the means by which you ascend to your Lodging Chamber, but if any man should therefore strip himself and lye down upon the Stairs, he might find both a cold and hard Lodging,
The Stairs Are the means by which you ascend to your Lodging Chamber, but if any man should Therefore strip himself and lie down upon the Stairs, he might find both a cold and hard Lodging,
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Fourthly, Not outward Conformity to the Letter of the Law, in the practice of Moral Vertues and Duties. Not but that this is very amiable and very necessary,
Fourthly, Not outward Conformity to the letter of the Law, in the practice of Moral Virtues and Duties. Not but that this is very amiable and very necessary,
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And they are, Naturâ notiora, more easily discerned by the light of Natural Conscience, and he may see his duty in what is easily known, who sees it not in what is harder to discover.
And they Are, Naturâ notiora, more Easily discerned by the Light of Natural Conscience, and he may see his duty in what is Easily known, who sees it not in what is harder to discover.
(How shall he love God whom he hath not seen, who loveth not his brother whom he hath seen?) But he is without excuse who pretends to know and do the hardest.
(How shall he love God whom he hath not seen, who loves not his brother whom he hath seen?) But he is without excuse who pretends to know and do the Hardest.
With the putting off the Old man according to the Conversation, and putting on the new, there must be a renuing in the Spirit of the mind, Eph. iv. 23. Many Heathens excelled in the exercise of Vertues, Aristides, Cato, Regulus.
With the putting off the Old man according to the Conversation, and putting on the new, there must be a renewing in the Spirit of the mind, Ephesians iv. 23. Many heathens excelled in the exercise of Virtues, Aristides, Cato, Regulus.
We must add Faith to our Vertue, as well as Vertue to our Faith. See that you do the great things of the Law, but besure you leave not undone the greater things of the Gospel.
We must add Faith to our Virtue, as well as Virtue to our Faith. See that you do the great things of the Law, but besure you leave not undone the greater things of the Gospel.
not only Papists, who have an Hypothesis which tempts them to it, That the Faith of the Church, and Treasury of the Church, may be Communicated to them by being Members of it.
not only Papists, who have an Hypothesis which tempts them to it, That the Faith of the Church, and Treasury of the Church, may be Communicated to them by being Members of it.
Surely Judas was of the true Church, when he was of our Lords own Family; and yet went thence to his own place, a place to which you would be loath to follow him.
Surely Judas was of the true Church, when he was of our lords own Family; and yet went thence to his own place, a place to which you would be loath to follow him.
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yet never was it, never shall it be a cause of any mans Salvation. I mean that he should be saved, meerly for professing the same Religion, with them who are saved,
yet never was it, never shall it be a cause of any men Salvation. I mean that he should be saved, merely for professing the same Religion, with them who Are saved,
God forbid I should make any sinister reflections on the Doctrine of our Church, and a Doctrine so clear in Scripture as that of the Justification and Salvation of sinners by Faith in Christ, yea by Faith alone.
God forbid I should make any sinister reflections on the Doctrine of our Church, and a Doctrine so clear in Scripture as that of the Justification and Salvation of Sinners by Faith in christ, yea by Faith alone.
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I teach no other way to you, yet after all, I say to you, look well to your selves, that your Faith be Faith indeed, not a dead faith, not a bold presumption, not a self delusion.
I teach no other Way to you, yet After all, I say to you, look well to your selves, that your Faith be Faith indeed, not a dead faith, not a bold presumption, not a self delusion.
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I beseech you therefore be very cautious lest you be deceived in your Faith. The question is not whether Faith will save thee and makes thee ready for Christ.
I beseech you Therefore be very cautious lest you be deceived in your Faith. The question is not whither Faith will save thee and makes thee ready for christ.
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The same Faith that receives Christ as a Saviour, engages you to serve him as your Lord and King. And the same Faith which justifies your Persons, must Sanctifie your Natures, Act. xxvi. 18. And purifie your hearts, Act. xv. 9. And work by love, and make you new Creatures in Christ, 2 Cor. v. 17. if it ingraft you into him;
The same Faith that receives christ as a Saviour, engages you to serve him as your Lord and King. And the same Faith which Justifies your Persons, must Sanctify your Nature's, Act. xxvi. 18. And purify your hearts, Act. xv. 9. And work by love, and make you new Creatures in christ, 2 Cor. v. 17. if it ingraft you into him;
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Gal. vi. 7, 8. And the terms upon which St. Peter assures you of entrance into the Everlasting Kingdom of our Lord and Saviour Jesus Christ, are that ye abound in Faith, Vertue, Knowledg, Temperance, Patience, Godliness, Brotherly kindness, Charity. 2 Pet. i. And David in Psalm xv. gives the description of a Citizen of Sion: who shall dwell in Gods Holy Hill, by the same measures.
Gal. vi. 7, 8. And the terms upon which Saint Peter assures you of Entrance into the Everlasting Kingdom of our Lord and Saviour jesus christ, Are that you abound in Faith, Virtue, Knowledge, Temperance, Patience, Godliness, Brotherly kindness, Charity. 2 Pet. i. And David in Psalm xv. gives the description of a Citizen of Sion: who shall dwell in God's Holy Hill, by the same measures.
Where I am there shall also my servants be, John xii. 26. And indeed it is the Scope and import of the whole Scripture both Old Testament and New, to shew that wicked and bad men shall go to Hell, and only Righteous and good men shall go to Heaven. Psalm iv. 3. Know that God hath set apart him that is Godly for himself.
Where I am there shall also my Servants be, John xii. 26. And indeed it is the Scope and import of the Whole Scripture both Old Testament and New, to show that wicked and bad men shall go to Hell, and only Righteous and good men shall go to Heaven. Psalm iv. 3. Know that God hath Set apart him that is Godly for himself.
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For we must all appear at the Judgment Seat of Christ, that every one may receive the things done in his body, according to what he hath done whether it be good or bad, 2 Cor. v. 10.
For we must all appear At the Judgement Seat of christ, that every one may receive the things done in his body, according to what he hath done whither it be good or bad, 2 Cor. v. 10.
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And I beseech you, neither to censure, nor misinterpret, this method of proceeding; by beginning to declare in such general terms, wherein Readiness for Christ consists.
And I beseech you, neither to censure, nor misinterpret, this method of proceeding; by beginning to declare in such general terms, wherein Readiness for christ consists.
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and to be an initial and leading way to the receiving, what the Gospel speaks more distincly and accurately to those, who are awakened to be inquisitive,
and to be an initial and leading Way to the receiving, what the Gospel speaks more distincly and accurately to those, who Are awakened to be inquisitive,
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And what that implies we shall best understand by our Baptismal Covenant in which we enter upon the profession of Christianity. Now as in that God promiseth to accept us as Members of his Son, to own us for his Children and make us Inheritors of the Kingdom of Heaven:
And what that Implies we shall best understand by our Baptismal Covenant in which we enter upon the profession of Christianity. Now as in that God promises to accept us as Members of his Son, to own us for his Children and make us Inheritors of the Kingdom of Heaven:
so we on our parts engage and promise three things, first to renounce the World the Flesh and the Devil. Secondly to believe all the Articles of the Christian Religion, viz. with an Applicatory Faith.
so we on our parts engage and promise three things, First to renounce the World the Flesh and the devil. Secondly to believe all the Articles of the Christian Religion, viz. with an Applicatory Faith.
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especially considering that tho they all have a general respect to the whole Holy Trinity, yet they may not improperly be said to have a peculiar reference to the distinct Persons, to whose name we are expresly Consecrated in our Baptism. The Father, Son, and Holy Ghost, Repentance towards God, that is the Father, Faith towards our Lord Jesus Christ.
especially considering that though they all have a general respect to the Whole Holy Trinity, yet they may not improperly be said to have a peculiar Referente to the distinct Persons, to whose name we Are expressly Consecrated in our Baptism. The Father, Son, and Holy Ghost, Repentance towards God, that is the Father, Faith towards our Lord jesus christ.
So St. Paul expresly speaks, Acts xx. 21. New Obedience towards the Holy Ghost, who is the immediate Author of Sanctification, and to walk in newness of life is to walk in the spirit, Gal. v. 25. And to be led by the spirit, Rom. viii. 14.
So Saint Paul expressly speaks, Acts xx. 21. New obedience towards the Holy Ghost, who is the immediate Author of Sanctification, and to walk in newness of life is to walk in the Spirit, Gal. v. 25. And to be led by the Spirit, Rom. viii. 14.
First, With Holy shame and Godly sorrow turn from sin and creatures, in which thou hast too long sought satisfaction, to God as thy all-sufficient portion and happiness.
First, With Holy shame and Godly sorrow turn from since and creatures, in which thou hast too long sought satisfaction, to God as thy All-sufficient portion and happiness.
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and thy Nature sanctified, in watching for, and preparing against Christ coming. The two former may be called our Habitual readiness, such as the Wise Virgins had,
and thy Nature sanctified, in watching for, and preparing against christ coming. The two former may be called our Habitual readiness, such as the Wise Virgins had,
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Singing with old Simeon nunc dimittis. Lord now lettest thou thy servant depart in peace. And St. Pauls Cupio dissolvi, I desire to be dissolved and to be with Christ.
Singing with old Simeon nunc Dimittis. Lord now Lettest thou thy servant depart in peace. And Saint Paul's Cupio Dissolvi, I desire to be dissolved and to be with christ.
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and an inexorable Law which denounceth a curse against all that continue not in all that is written, Gal. iii. 10. And an inflexible Justice, which can neither be bribed nor forc'd. Not bribed because 'tis Justice:
and an inexorable Law which Denounceth a curse against all that continue not in all that is written, Gal. iii. 10. And an inflexible justice, which can neither be bribed nor forced. Not bribed Because it's justice:
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than the Cherubim with the Flaming Sword did that of the Tree of Life: and there's no hope or possibility of getting in till these be satisfied, which in and of our selves we can never do.
than the Cherubin with the Flaming Sword did that of the Tree of Life: and there's no hope or possibility of getting in till these be satisfied, which in and of our selves we can never do.
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This dust of Death sprinkled amongst us should mind us of our Work or Hives. And wherein soever the strict notion of Justification doth consist, this I may say is without Controversie, that we must be pardoned and accepted as Righteous before we can stand in Gods sight:
This dust of Death sprinkled among us should mind us of our Work or Hives. And wherein soever the strict notion of Justification does consist, this I may say is without Controversy, that we must be pardoned and accepted as Righteous before we can stand in God's sighed:
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And by him all that believe are justified from all things, from which ye could not be justified by the Law of Moses, Acts xiii. 38, 39. And 1 John i. 7. The Blood of Jesus Christ his Son cleanseth us from all sin,
And by him all that believe Are justified from all things, from which you could not be justified by the Law of Moses, Acts xiii. 38, 39. And 1 John i. 7. The Blood of jesus christ his Son Cleanseth us from all since,
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For this is my blood of the New Testament which is shed for many for the remission of sins. And in Gal. iii. from the 5. to the 15. too long to be transcribed.
For this is my blood of the New Testament which is shed for many for the remission of Sins. And in Gal. iii. from the 5. to the 15. too long to be transcribed.
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1. A sin offering, That we might be made the Righteousness of God in him, 2 Cor. v. 21. As by the offence of one, judgment came upon all to condemnation:
1. A since offering, That we might be made the Righteousness of God in him, 2 Cor. v. 21. As by the offence of one, judgement Come upon all to condemnation:
so by the obedience of one shall many be made Righteous, Rom. v. 18, 19. Read the whole Chapter, not to say the whole Epistle, the chief Scope of which tends this way. 1 Cor. i. 30 Christ is made unto us of God Righteousness, which made St. Paul so earnestly desire to be found in him, not having his own Righteousness, which is of the Law,
so by the Obedience of one shall many be made Righteous, Rom. v. 18, 19. Read the Whole Chapter, not to say the Whole Epistle, the chief Scope of which tends this Way. 1 Cor. i. 30 christ is made unto us of God Righteousness, which made Saint Paul so earnestly desire to be found in him, not having his own Righteousness, which is of the Law,
neither what soever worketh abomination or maketh a lye. Rev. xxi. 27. Without being Sanctified no man is fit, 1. For the Place. 2. For the Company. 3. For the Work of Heaven. First, Not for the place.
neither what soever works abomination or makes a lie. Rev. xxi. 27. Without being Sanctified no man is fit, 1. For the Place. 2. For the Company. 3. For the Work of Heaven. First, Not for the place.
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how much more Holy then is that place which is the Habitation of Gods Holiness and Glory as Heaven is called, Isay lxiii. 15. That part of the Temple where the Ark stood under the Wings of the Cherubims, the type of Gods constant residence (for the Mercy Seat was his Throne,
how much more Holy then is that place which is the Habitation of God's Holiness and Glory as Heaven is called, Saiah lxiii. 15. That part of the Temple where the Ark stood under the Wings of the Cherubims, the type of God's constant residence (for the Mercy Seat was his Throne,
Should one sinner get into Heaven with his unchanged, his invenomed Nature, Heaven would cleave under him as the Earth did under Korah, Dathan and Abiram, rather than not discharge it self of him.
Should one sinner get into Heaven with his unchanged, his envenomed Nature, Heaven would cleave under him as the Earth did under Korah, Dathan and Abiram, rather than not discharge it self of him.
and partly for shame to be so unlike the rest, and partly for the unagreeableness of the place to his expectations and desires, he would leap down headlong, rather than tarry there.
and partly for shame to be so unlike the rest, and partly for the unagreeableness of the place to his Expectations and Desires, he would leap down headlong, rather than tarry there.
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As Ʋzziah when the Leprosie arose in his Forehead, the Priests thrust him out of the Temple, yea he himself hasted to go out, 2 Chron. xxvi. 20. And the expression is remarkable concerning the Angels which kept not their first State, they left their own Habitation, Jud. verse 6. for though Michael and his Angels fought and cast them out, Rev. xii. 7, 8, 9. Yet they were soon weary of Heaven,
As Ʋzziah when the Leprosy arose in his Forehead, the Priests thrust him out of the Temple, yea he himself hasted to go out, 2 Chronicles xxvi. 20. And the expression is remarkable Concerning the Angels which kept not their First State, they left their own Habitation, Jud. verse 6. for though Michael and his Angels fought and cast them out, Rev. xii. 7, 8, 9. Yet they were soon weary of Heaven,
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And what ever they think, who look upon Heaven as a reserve, when they can stay no longer in this world, to be chosen rather than the place of Torment:
And what ever they think, who look upon Heaven as a reserve, when they can stay no longer in this world, to be chosen rather than the place of Torment:
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yet if an unsanctified man, with his heart full of his present Antipathies against the Holiness of that place, should step in thither, it would certainly be the most irksom and disagreeable place he ever came in,
yet if an unsanctified man, with his heart full of his present Antipathies against the Holiness of that place, should step in thither, it would Certainly be the most irksome and disagreeable place he ever Come in,
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And how strange or surprizing soever this may seem, its easie to convince you of its Truth by Principles of Reason. For likeness is the cause of liking,
And how strange or surprising soever this may seem, its easy to convince you of its Truth by Principles of Reason. For likeness is the cause of liking,
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Musick and Songs greatly delight a chearful airy spirit, but to him that is of an Heavy heart, are like the taking away a Garment in cold weather, Prov. xxv. 20. And to him that's tyr'd out for want of rest, one hours Sleep would be more welcome,
Music and Songs greatly delight a cheerful airy Spirit, but to him that is of an Heavy heart, Are like the taking away a Garment in cold weather, Curae xxv. 20. And to him that's tired out for want of rest, one hours Sleep would be more welcome,
The Air of that purer Region, that Holy Climate would be to him as Ireland is said to be to Spiders, Toads and Vipers. His Conversation must be in Heaven, whilst he lives, Phil. iii. 20. to whom Heaven would be Heaven indeed, that is, a place of Bliss and satisfaction when he dyes.
The Air of that Purer Region, that Holy Climate would be to him as Ireland is said to be to Spiders, Toads and Vipers. His Conversation must be in Heaven, while he lives, Philip iii. 20. to whom Heaven would be Heaven indeed, that is, a place of Bliss and satisfaction when he dies.
as there is betwixt Light and Darkness, Christ and Belial, the Seed of the Woman and the Seed of the Serpent. You may find what Company there is in Heaven by that short,
as there is betwixt Light and Darkness, christ and Belial, the Seed of the Woman and the Seed of the Serpent. You may find what Company there is in Heaven by that short,
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yet full Muster-Rowl of that Heavenly Host, Heb. xii. 22, 23, 24. The sum of which is this, that in the City of the living God the Heavenly Jerusalem, there are God the Judg of all, Jesus the Mediator of the New Covenant,
yet full Muster-Rowl of that Heavenly Host, Hebrew xii. 22, 23, 24. The sum of which is this, that in the city of the living God the Heavenly Jerusalem, there Are God the Judge of all, jesus the Mediator of the New Covenant,
Now if amongst all these, a more narrow search be made then, was amongst all the creatures for an help for Adam, The return must be made us then, non est inventus. There was not found for Adam a meet help, Gen. ii. 20. So amongst all these will not be found a meet Companion for an unsanctified sinner. Not God: for he hath been used to say to him, Depart from me, I desire not the knowledg of thy ways.
Now if among all these, a more narrow search be made then, was among all the creatures for an help for Adam, The return must be made us then, non est inventus. There was not found for Adam a meet help, Gen. ii. 20. So among all these will not be found a meet Companion for an unsanctified sinner. Not God: for he hath been used to say to him, Depart from me, I desire not the knowledge of thy ways.
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Not Christ, for of him he said, this man shall not reign over me, Luke xix. 14. What therefore should he do in his Kingdom? Or how can he have Fellowship with him, who trampled his blood under his Feet? Not the Holy Spirit whom he always resisted, grieved, vexed, fretted, and did despight unto;
Not christ, for of him he said, this man shall not Reign over me, Lycia xix. 14. What Therefore should he do in his Kingdom? Or how can he have Fellowship with him, who trampled his blood under his Feet? Not the Holy Spirit whom he always resisted, grieved, vexed, fretted, and did despite unto;
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whilst he was striving with him, to render him a meet Habitation for God. Not the Holy Angels, for he never caused their Joy in Heaven by his Repentance:
while he was striving with him, to render him a meet Habitation for God. Not the Holy Angels, for he never caused their Joy in Heaven by his Repentance:
Whom tho his Brethren by Nature, he loved just as Cain did Abel: and for the same reason, 1 John iii. 12. Or as Ishmael did Isaac, or Esaw Jacob, or as a Wolfe doth love a Sheep. The Righteous is abomination to the Wicked, Prov. xxix. 27. And what a kind of Heaven would it be for an unsanctified man to be shut up with such Company as he hates with the worst of Antipathies: and vilifies with the bitterest censures, and most despightful scorn?
Whom though his Brothers by Nature, he loved just as Cain did Abel: and for the same reason, 1 John iii. 12. Or as Ishmael did Isaac, or Esau Jacob, or as a Wolf does love a Sheep. The Righteous is abomination to the Wicked, Curae xxix. 27. And what a kind of Heaven would it be for an unsanctified man to be shut up with such Company as he hates with the worst of Antipathies: and vilifies with the Bitterest censures, and most Spiteful scorn?
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For God is not a God that hath pleasure in wickedness, nor shall evil dwell with him, Psal. v. 4, 5. Christ saith to them depart from me, ye that work iniquity, Matth. vii. 23. The Holy Spirit will not entertain him, who would never open the door to him, knockt he never so earnestly and long,
For God is not a God that hath pleasure in wickedness, nor shall evil dwell with him, Psalm v. 4, 5. christ Says to them depart from me, you that work iniquity, Matthew vii. 23. The Holy Spirit will not entertain him, who would never open the door to him, knocked he never so earnestly and long,
As for the Saints, as they could give them no Oyl to help them in Matth. xxv. 9. So would they give them no countenance, should they get in without it.
As for the Saints, as they could give them no Oil to help them in Matthew xxv. 9. So would they give them no countenance, should they get in without it.
Moses accuses them, John v. 45. The souls under the Altar cryed against them whilst they lived, Revel. vi. 9. And shall judg them when they dye, 1 Cor. vi. 2. The whole Herd makes head against a blown Deer. Those Loyal Subjects will not harbour such Traitors against their Lord and King.
Moses accuses them, John v. 45. The Souls under the Altar cried against them while they lived, Revel. vi. 9. And shall judge them when they die, 1 Cor. vi. 2. The Whole Heard makes head against a blown Deer. Those Loyal Subject's will not harbour such Traitors against their Lord and King.
as 1 Cor. v. 13. injoyns. Therefore Oh unsanctified sinner bethink thy self in time. To which of the Saints wilt thou turn, Job v. 1. Thirdly, The Work of Heaven:
as 1 Cor. v. 13. enjoins. Therefore O unsanctified sinner bethink thy self in time. To which of the Saints wilt thou turn, Job v. 1. Thirdly, The Work of Heaven:
and saying thou art worthy, O Lord, to receive glory and honour, and power, to sound forth Eternal Hallelujahs, and not to cease either day or night, from crying Holy, Holy, Holy:
and saying thou art worthy, Oh Lord, to receive glory and honour, and power, to found forth Eternal Hallelujahs, and not to cease either day or night, from crying Holy, Holy, Holy:
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And such as this being the incessant endless imployment of Heaven, I beseech you give me leave with freedom, to Appeal to your Consciences, who either never Pray nor Praise:
And such as this being the incessant endless employment of Heaven, I beseech you give me leave with freedom, to Appeal to your Consciences, who either never Pray nor Praise:
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what would you do in Heaven? what corner would you find to sleep in? How many wearyed and longing Eyes would you cast upon that Glass of Eternity, which will never be run out:
what would you do in Heaven? what corner would you find to sleep in? How many wearied and longing Eyes would you cast upon that Glass of Eternity, which will never be run out:
See Col. i. 12. Giving thanks to the Father who hath made us meet to be partakers of the Inheritance of the Saints in light. Mark! 'Tis an Inheritance:
See Col. i. 12. Giving thanks to the Father who hath made us meet to be partakers of the Inheritance of the Saints in Light. Mark! It's an Inheritance:
There's Sanctification, 1 Cor vi. 9, 10, 11. Know ye not that the unrighteous shall not inherit the Kingdom of God? be not deceived neither Fernicators nor Idolaters, &c. shall inherit the Kingdom of God,
There's Sanctification, 1 Cor vi. 9, 10, 11. Know you not that the unrighteous shall not inherit the Kingdom of God? be not deceived neither Fernicators nor Idolaters, etc. shall inherit the Kingdom of God,
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Who never as a new born Babe desired the sincere Milk of the Word to grow thereby, shall never arrive at the Stature of the fulness of Christ, shall never attain to that perfect Image of the Son of God, to which all his, are Predestinated to be Conformable:
Who never as a new born Babe desired the sincere Milk of the Word to grow thereby, shall never arrive At the Stature of the fullness of christ, shall never attain to that perfect Image of the Son of God, to which all his, Are Predestinated to be Conformable:
to be Justified and Sanctified: yet one thing is farther necessary, if not to the Esse, the Being, yet to the bene Esse the well Being of a Christian, to render us compleatly and actually ready, for Christs present coming:
to be Justified and Sanctified: yet one thing is farther necessary, if not to the Esse, the Being, yet to the bene Esse the well Being of a Christian, to render us completely and actually ready, for Christ present coming:
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and tho their Lamps were not gone out, they burnt dim, and wanted new trimming. The brightest Coals will vail themselves with Ashes, if they be not blown off.
and though their Lamps were not gone out, they burned dim, and wanted new trimming. The Brightest Coals will Vail themselves with Ashes, if they be not blown off.
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which makes it most needful, to be daily acting that Faith a fresh upon the promises, by which we are justified, and actuating that Grace anew, by which we are Sanctified.
which makes it most needful, to be daily acting that Faith a fresh upon the promises, by which we Are justified, and actuating that Grace anew, by which we Are Sanctified.
There are many expressions in Scripture whereby this duty is injoyned, as trimming our Lamps, Matth. xxv. 7. Having our loins girded, and our lights burning, Luke xii. 35. stirring up the gift of God, 2 Tim. i. 6. which in the Greek is an eligant Metaphor, signifying the blowing off the Ashes.
There Are many expressions in Scripture whereby this duty is enjoined, as trimming our Lamps, Matthew xxv. 7. Having our loins girded, and our lights burning, Lycia xii. 35. stirring up the gift of God, 2 Tim. i. 6. which in the Greek is an eligant Metaphor, signifying the blowing off the Ashes.
Giving all diligence to make our calling and election sure, 2 Pet. i. 10. Proving our own selves, 2 Cor. xiii. 5. Growing in Grace, 2 Pet. iii. 18. Going on to perfection. Reaching forth to those things which are before:
Giving all diligence to make our calling and election sure, 2 Pet. i. 10. Proving our own selves, 2 Cor. xiii. 5. Growing in Grace, 2 Pet. iii. 18. Going on to perfection. Reaching forth to those things which Are before:
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pressing towards the mark for the price, Phil. iii. 14. Being Righteous still, and Holy still, Rev. xxii. 11. that is, let him take care to be more and more so, by holding fast what we have, Rev. iii. 3, 11. By keeping our selves in the Love of God, Jud. 21. Looking for and hastning to the coming of the day of God, 2 Pet. iii. 12. With many more,
pressing towards the mark for the price, Philip iii. 14. Being Righteous still, and Holy still, Rev. xxii. 11. that is, let him take care to be more and more so, by holding fast what we have, Rev. iii. 3, 11. By keeping our selves in the Love of God, Jud. 21. Looking for and hastening to the coming of the day of God, 2 Pet. iii. 12. With many more,
but the most frequent and most significant is Watching. Watch therefore for ye know neither the day nor the hour when your Lord doth come, Mat. xxiv. 42. xxv. 13. Mark xiii. 35. and 37. What I say unto you I say unto all Watch.
but the most frequent and most significant is Watching. Watch Therefore for you know neither the day nor the hour when your Lord does come, Mathew xxiv. 42. xxv. 13. Mark xiii. 35. and 37. What I say unto you I say unto all Watch.
and render us liable to surprize, or to be overtaken with that day at unawares, read Luke xxi. 34, 35, 36. To rise speedily from our falls into sin, by present Repentance. To be watchful against all temptations to sin,
and render us liable to surprise, or to be overtaken with that day At unawares, read Lycia xxi. 34, 35, 36. To rise speedily from our falls into since, by present Repentance. To be watchful against all temptations to since,
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For admitting, that on Gods part, (whose gifts and calling are without Repentance, Rom. xi. 29. and who loves unchangeably, and to the end, them whom he takes for his own, Joh. xiii. 1.) Those who are truly Justified and Sanctified, cannot fall totally and finally, from that estate:
For admitting, that on God's part, (whose Gifts and calling Are without Repentance, Rom. xi. 29. and who loves unchangeably, and to the end, them whom he Takes for his own, John xiii. 1.) Those who Are truly Justified and Sanctified, cannot fallen totally and finally, from that estate:
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and none can take them out of his hand, because he is stronger than all, Joh. x. 28. 29. and the Righteous are an everlasting Foundation, Prov. x. 25. because the Foundation of God standeth sure, having this seal the Lord knoweth who are his, 2 Tim. ii. 19. and these two, Deus Providebit, and Christus Oravit, Gods Providential care over them,
and none can take them out of his hand, Because he is Stronger than all, John x. 28. 29. and the Righteous Are an everlasting Foundation, Curae x. 25. Because the Foundation of God Stands sure, having this seal the Lord Knoweth who Are his, 2 Tim. ii. 19. and these two, Deus Providebit, and Christus Oravit, God's Providential care over them,
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Especially considering this Watchfulness is appointed as a means to preserve us from falling, ( Watch and Pray lest ye fall into temptation, Mark xiv. 38.) By him who designs the means, as well as the end. And hath no where secured the end to them, who disobey and tempt him, by neglecting of the means, and for want of Watching. Admitting again they cannot break their Necks, (as the usual comparison is) wholly lose their Spiritual life: yet may they break their Legs and their Arms, and all their other Limbs, and go maimed and halting to their Graves. And may incur many dreadful evils to themselves, besides the dishonour they bring to God, reproach to the Gospel and scandal and offence they give to others:
Especially considering this Watchfulness is appointed as a means to preserve us from falling, (Watch and Pray lest you fallen into temptation, Mark xiv. 38.) By him who designs the means, as well as the end. And hath no where secured the end to them, who disobey and tempt him, by neglecting of the means, and for want of Watching. Admitting again they cannot break their Necks, (as the usual comparison is) wholly loose their Spiritual life: yet may they break their Legs and their Arms, and all their other Limbs, and go maimed and halting to their Graves. And may incur many dreadful evils to themselves, beside the dishonour they bring to God, reproach to the Gospel and scandal and offence they give to Others:
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and to keep your selves so, by Watching and standing always on your guard; till he shall come and give you the blessing promised to those he finds so doing, Matth. xxiv. 46.
and to keep your selves so, by Watching and standing always on your guard; till he shall come and give you the blessing promised to those he finds so doing, Matthew xxiv. 46.
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and highest wisdom of every man, to be presently ready for Christs coming, and I shall endeavour it in four Uses. 1. Instruction. 2. Reprehension. 3. Examination. 4. Exhortation.
and highest Wisdom of every man, to be presently ready for Christ coming, and I shall endeavour it in four Uses. 1. Instruction. 2. Reprehension. 3. Examination. 4. Exhortation.
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First, It will be very useful to Instruct, and direct you, what is to be done on your parts that you may become thus fit and ready for Christs coming; or to attain those things, in which this readiness hath been declared to consist.
First, It will be very useful to Instruct, and Direct you, what is to be done on your parts that you may become thus fit and ready for Christ coming; or to attain those things, in which this readiness hath been declared to consist.
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and that wretched Opinion, that we may neglect duty to Gods Revealed will; upon pretence of devolving all upon his Secret Decrees, is fitter to be exploded and abhorred amongst Christians, than confuted.
and that wretched Opinion, that we may neglect duty to God's Revealed will; upon pretence of devolving all upon his Secret Decrees, is fitter to be exploded and abhorred among Christians, than confuted.
The marriage of the Lamb is come, and his wife hath made her self ready, Rev. xix. 7. And both the Jaylers question, Sirs what must I do to be saved? Acts xvi. 30. And the answer to it imply so much.
The marriage of the Lamb is come, and his wife hath made her self ready, Rev. xix. 7. And both the Jailers question, Sirs what must I do to be saved? Acts xvi. 30. And the answer to it imply so much.
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There was enough said before to convince thee of thy unreadiness, if thou beest an Ʋnsanctified man, this is only added to persuade thee to consider it,
There was enough said before to convince thee of thy unreadiness, if thou Best an Ʋnsanctified man, this is only added to persuade thee to Consider it,
But they that consider well what is the Consequence of not being ready when Christ comes, what it is to have all the doors of Grace and Mercy, Hope and Glory shut against them, what it is to lose an Immortal Soul, which the gain of an whole world could not compensate.
But they that Consider well what is the Consequence of not being ready when christ comes, what it is to have all the doors of Grace and Mercy, Hope and Glory shut against them, what it is to loose an Immortal Soul, which the gain of an Whole world could not compensate.
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What it is to be driven from God and Christ, and the Regions of Bliss, with a depart ye Cursed into everlasting fire, prepared for the Devil and his Angels:
What it is to be driven from God and christ, and the Regions of Bliss, with a depart you Cursed into everlasting fire, prepared for the devil and his Angels:
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to be shut up in that Dungeon of utter darkness, where shall be weeping and wailing and gnashing of teeth, under the gnawings of the Worm, which shall never dye, and in midst of a fire that shall never be quenched: in a word, they that wisely lay to heart this Truth, that the injoyment or loss of infinite and everlasting happiness; and the suffering or escaping endless and unconceivable torments, infallibly depends upon being,
to be shut up in that Dungeon of utter darkness, where shall be weeping and wailing and gnashing of teeth, under the gnawings of the Worm, which shall never die, and in midst of a fire that shall never be quenched: in a word, they that wisely lay to heart this Truth, that the enjoyment or loss of infinite and everlasting happiness; and the suffering or escaping endless and unconceivable torments, infallibly depends upon being,
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What be those sure Mercies of David that Covenant conveighs, and what Obligations they are brought under, who are received into it, the Knowledg of these things is so useful,
What be those sure mercies of David that Covenant conveys, and what Obligations they Are brought under, who Are received into it, the Knowledge of these things is so useful,
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Fourthly, Frequently reflect upon thy Baptismal Covenant. I know no one thing in all the world, more hopefully likely to restore the life of sollid Christianity to the world, which is so miserably decayed and dead in it, than this would be.
Fourthly, Frequently reflect upon thy Baptismal Covenant. I know no one thing in all the world, more hopefully likely to restore the life of solid Christianity to the world, which is so miserably decayed and dead in it, than this would be.
For, first, It would mightily restrain sin, the bane of Christianity: to remember how solemnly we have renounced all the temptations and inducements to it:
For, First, It would mightily restrain sin, the bane of Christianity: to Remember how solemnly we have renounced all the temptations and inducements to it:
They being all, by true interpretation, farther inforcements o• those engagements, as were easie to shew in all the particulars of Prayer, Hearing the Word, and Receiving the Holy Supper.
They being all, by true Interpretation, farther enforcements o• those engagements, as were easy to show in all the particulars of Prayer, Hearing the Word, and Receiving the Holy Supper.
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The Bond of Perfection and Badg of Christs Disciples, and help us to keep and hold the Ʋnity of the Spirit in the Bond of Peace, as you may see from the Apostles arguing, Eph. iv. 4, 5, 6. To call to mind, that we are all Baptised into one Body, joyned to one Head, received into the Family of one Father, obliged by the same Laws, made Candidates and Expectants of the same Jerusalem above, which is the Mother of us all.
The Bound of Perfection and Badge of Christ Disciples, and help us to keep and hold the Ʋnity of the Spirit in the Bound of Peace, as you may see from the Apostles arguing, Ephesians iv. 4, 5, 6. To call to mind, that we Are all Baptised into one Body, joined to one Head, received into the Family of one Father, obliged by the same Laws, made Candidates and Expectants of the same Jerusalem above, which is the Mother of us all.
And what would have so beneficial an influence upon the life of Christianity, cannot fail to prepare us for the coming of Christ. I therefore again inforce my importunate requests to you:
And what would have so beneficial an influence upon the life of Christianity, cannot fail to prepare us for the coming of christ. I Therefore again enforce my importunate requests to you:
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that you would often and dayly meditate upon your Baptismal Engagements to the great God. Fifthly, Apply thy self sincerely and seriously, to the use of all Gods means:
that you would often and daily meditate upon your Baptismal Engagements to the great God. Fifthly, Apply thy self sincerely and seriously, to the use of all God's means:
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But if thou wouldest use them as thou shouldest, thou wouldest find it good to draw nigh to God, and that he never bid the house of Jacob seek his face in vain.
But if thou Wouldst use them as thou Shouldst, thou Wouldst find it good to draw High to God, and that he never bid the house of Jacob seek his face in vain.
I will make this plain by an easie comparison. A man cannot at one stride step up into the Room above him, ten foot higher than the floor he stands on:
I will make this plain by an easy comparison. A man cannot At one stride step up into the Room above him, ten foot higher than the floor he Stands on:
Just thus, there is a Jacobs Ladder of many Rounds, set up between Heaven and Earth. We cannot step at once from Nature to Grace, from Earth to Heaven; but we may begin at the foot of this Ladder, and climb from the first Round to the second,
Just thus, there is a Jacobs Ladder of many Rounds, Set up between Heaven and Earth. We cannot step At once from Nature to Grace, from Earth to Heaven; but we may begin At the foot of this Ladder, and climb from the First Round to the second,
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and the hand of the Spirit leading us up, we come to that, which without this we could not reach by the means of Grace, we attain Grace: and by Grace, as a means we attain Glory. I therefore again press you to Read, Hear, Pray, Meditate with honest industry,
and the hand of the Spirit leading us up, we come to that, which without this we could not reach by the means of Grace, we attain Grace: and by Grace, as a means we attain Glory. I Therefore again press you to Read, Hear, Pray, Meditate with honest industry,
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why the power of Godliness, withers and dwindles so much away. (For 'tis easily observable that Religion thrives and prospers proportionably to the improvement of this day:
why the power of Godliness, withers and dwindles so much away. (For it's Easily observable that Religion thrives and prospers proportionably to the improvement of this day:
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and flourisheth, or is troden down, according as this Fence is kept up, or neglected. ) So let me earnestly commend to you, the setting apart some Portion of time every day, for God and your souls.
and flourishes, or is trodden down, according as this Fence is kept up, or neglected.) So let me earnestly commend to you, the setting apart Some Portion of time every day, for God and your Souls.
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And here I cannot, I dare not, forbear to caution you of this great City; against the over lavish spending of whole Evenings in Publick Houses, and at your Clubbs. (Tho 'tis easiy to foresee it may offend, both those, whose guilt,
And Here I cannot, I Dare not, forbear to caution you of this great city; against the over lavish spending of Whole Evenings in Public Houses, and At your Clubs. (Though it's easiy to foresee it may offend, both those, whose guilt,
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and whose interest it toucheth, for both these are teachy things) not that I am so rigid as to censure moderate Diversion, and Friendly Conversation. But I fear,
and whose Interest it touches, for both these Are teachy things) not that I am so rigid as to censure moderate Diversion, and Friendly Conversation. But I Fear,
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If after your Shops, your Counting-House, and Business, and the Change have taken all the day, the Coffee-House, the Tavern, and the Clubb, shall take up all your Evening.
If After your Shops, your Counting-House, and Business, and the Change have taken all the day, the Coffeehouse, the Tavern, and the Club, shall take up all your Evening.
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How slenderly, cursorily, and uncomposedly is God like to be served, in Family and Closet, if not shut out of both? And what if Christ should come and find you doing thus? Could you expect his Euge bone serve? well done good and faithful servant, or not rather his frown, with why hast thou served me thus?
How slenderly, cursorily, and uncomposedly is God like to be served, in Family and Closet, if not shut out of both? And what if christ should come and find you doing thus? Could you expect his Euge bone serve? well done good and faithful servant, or not rather his frown, with why hast thou served me thus?
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get thy heart furnish'd and prepared, as that Room was where he eat his last Passover, Mark xiv. 15. Cast out all thy Lusts, and cast off every weight; but above all keep thy self from thine own iniquity, foster no bosome sin, enter into league with none.
get thy heart furnished and prepared, as that Room was where he eat his last Passover, Mark xiv. 15. Cast out all thy Lustiest, and cast off every weight; but above all keep thy self from thine own iniquity, foster no bosom since, enter into league with none.
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A darling sin, a bosom sin, a peccatum in deliciis, is of all sins most offensive to God, most dangerous to our selves. One Dalilah was too strong for Sampson himself:
A darling since, a bosom since, a peccatum in delicious, is of all Sins most offensive to God, most dangerous to our selves. One Delilah was too strong for Sampson himself:
and he shall be holden with the Cords of His sins, Prov. v. 22. Whether it be the sin of thy Natural Constitution, or thy Calling and Profession of life:
and he shall be held with the Cords of His Sins, Curae v. 22. Whither it be the since of thy Natural Constitution, or thy Calling and Profession of life:
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or that long usage and custom hath indeared to thee. (For from these four quarters, this blasting wind, usually blows upon men) and made as a right Hand, or a right Eye: or as the spots to a Leopard,
or that long usage and custom hath endeared to thee. (For from these four quarters, this blasting wind, usually blows upon men) and made as a right Hand, or a right Eye: or as the spots to a Leopard,
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Davids lust to Bathshebah, tho very foul, is called a Way-faring man and a Traveller, 2 Sam. xii. 4. But where a darling sin is harboured, there Satan is at Home in his own House. This makes thy condition almost desperate,
Davids lust to Bathsheba, though very foul, is called a Wayfaring man and a Traveller, 2 Sam. xii. 4. But where a darling since is Harboured, there Satan is At Home in his own House. This makes thy condition almost desperate,
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Know that this is not thy rest, thou hast here no continuing place. But especially take Gods. Counsel to Hezekiah, Isa. xxxviii. 1. Set thine house in order,
Know that this is not thy rest, thou hast Here no Continuing place. But especially take God's Counsel to Hezekiah, Isaiah xxxviii. 1. Set thine house in order,
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And that every tree that brought not forth good fruit should be hewed down and cast into the fire, Luke iii. 9. They all fall to asking, verse 10. The people asked of him, what shall we do then, verse 10. The Publicans, Master what shall we do? ver.
And that every tree that brought not forth good fruit should be hewed down and cast into the fire, Lycia iii. 9. They all fallen to asking, verse 10. The people asked of him, what shall we do then, verse 10. The Publicans, Master what shall we do? ver.
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12. And the Souldiers likewise demanded of him saying, What shall we do? verse 14. Also Christs Hearers, John vi. 28. said unto him, What shall we do, that we may work the works of God? And the afrighted Jayler cryed out, Sirs what must I do to be saved, Act. xvi. 30. But where's the man that moves such questions now adays? Or asks the way to Zion? If you feel the least grudging of a Distemper in your Bodies, the Physitian is sent for presently.
12. And the Soldiers likewise demanded of him saying, What shall we do? verse 14. Also Christ Hearers, John vi. 28. said unto him, What shall we do, that we may work the works of God? And the affrighted Jailer cried out, Sirs what must I do to be saved, Act. xvi. 30. But where's the man that moves such questions now adais? Or asks the Way to Zion? If you feel the least grudging of a Distemper in your Bodies, the physician is sent for presently.
And tho The Priests lips should preserve knowledg, and the people should enquire the Law at his mouth, because he is the Messenger of the Lord of Hosts, Mal. ii. 7. Yet tho he be A Messenger one of a thousand,
And though The Priests lips should preserve knowledge, and the people should inquire the Law At his Mouth, Because he is the Messenger of the Lord of Hosts, Malachi ii. 7. Yet though he be A Messenger one of a thousand,
and have time to follow it? and if they may do you good then, may they not do you more good in a fitter season? Why then will you chuse the less before the more,
and have time to follow it? and if they may do you good then, may they not do you more good in a fitter season? Why then will you choose the less before the more,
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and the worse before the better? I therefore with repeated importunity again intreat you call in all the help you can, both from experienced humble Christians, who make it their business in good earnest, to be ready for Christ themselves.
and the Worse before the better? I Therefore with repeated importunity again entreat you call in all the help you can, both from experienced humble Christians, who make it their business in good earnest, to be ready for christ themselves.
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Soloman tells us twice, that in the multitude of Counsellors there is safety, Prov. xi. 14. xxiv. 6. and hath a vae•soli, woe to him that is alone, Eccl. iv. 10. He that trusteth in his own heart is a fool, Prov. xxviii. 26. And he that trusteth to it is little better.
Solomon tells us twice, that in the multitude of Counsellors there is safety, Curae xi. 14. xxiv. 6. and hath a vae•soli, woe to him that is alone, Ecclesiastes iv. 10. He that Trusteth in his own heart is a fool, Curae xxviii. 26. And he that Trusteth to it is little better.
For besides its deceitfulness and our Natural Partiality to our selves. Our ignorance and inadvertency needs much help, from the prudence and fidelity of others.
For beside its deceitfulness and our Natural Partiality to our selves. Our ignorance and inadvertency needs much help, from the prudence and Fidis of Others.
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And as I told you before, that nothing is worse than a Bosome-sin. So nothing is better than such a Bosome-friend, to help thee into Abrahams Bosome, and the Arms of Christ.
And as I told you before, that nothing is Worse than a Bosome-sin. So nothing is better than such a Bosom-friend, to help thee into Abrahams Bosom, and the Arms of christ.
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First, Those profane ungodly sinners, who are so far from endeavouring to be ready against Christs coming, that they rather live without any sence of Death and Judgment, and Christs coming at all:
First, Those profane ungodly Sinners, who Are so Far from endeavouring to be ready against Christ coming, that they rather live without any sense of Death and Judgement, and Christ coming At all:
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saying, at least in their hearts, and in their lives, with those Scoffers walking after their own lusts, 2 Pet. iii. 4. Where is the promise of his coming? As if they had made A Covenant with death, and were at an agreement with hell, As the Prophet describes them, Isay. xxviii. 15. Who rather work out their own damnation with security, presumption, and provocation: than their Salvation with fear and trembling. But such monsters of men, under the disguise and shape of Christians, are fitter to be abhorred of all, than reproved of any.
saying, At least in their hearts, and in their lives, with those Scoffers walking After their own Lustiest, 2 Pet. iii. 4. Where is the promise of his coming? As if they had made A Covenant with death, and were At an agreement with hell, As the Prophet describes them, Saiah xxviii. 15. Who rather work out their own damnation with security, presumption, and provocation: than their Salvation with Fear and trembling. But such monsters of men, under the disguise and shape of Christians, Are fitter to be abhorred of all, than reproved of any.
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yet neglect the practice and performance of them: resting in some common hopes, some faint desires, some outward observances, some ineffectual half endeavours;
yet neglect the practice and performance of them: resting in Some Common hope's, Some faint Desires, Some outward observances, Some ineffectual half endeavours;
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and will rather put it to the venture, than be at the pains of any Spiritual Industry to be ready in good earnest, which is the very case of multitudes of common Christians.
and will rather put it to the venture, than be At the pains of any Spiritual Industry to be ready in good earnest, which is the very case of Multitudes of Common Christians.
He that was so very busie in taking care for many years, •ears presently Thou fool this night. And •o the Foolish Virgins who had Lamps and Vessels to hold Oyl, yet filled them not.
He that was so very busy in taking care for many Years, •ears presently Thou fool this night. And •o the Foolish Virgins who had Lamps and Vessels to hold Oil, yet filled them not.
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It hath obtained the Authority of a Celestial Aixome, even amongst Heathens. Know thy self. (è coelo descendit NONLATINALPHABET.) And questionless it may be obtained,
It hath obtained the authority of a Celestial Aixome, even among heathens. Know thy self. (è coelo descendit.) And questionless it may be obtained,
if we believe either St. Peter or St. Paul, for the first bids us give diligence to make our calling and election sure, 2 Pet. i. 10. Therefore surely he thought it feasible.
if we believe either Saint Peter or Saint Paul, for the First bids us give diligence to make our calling and election sure, 2 Pet. i. 10. Therefore surely he Thought it feasible.
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know you not your own selves, how that Christ is in you, except you be Reprobates? 2 Cor. xiii. 5. Doubtless therefore he judged we might without special Revelation, even by serious self-examination, know this of our selves.
know you not your own selves, how that christ is in you, except you be Reprobates? 2 Cor. xiii. 5. Doubtless Therefore he judged we might without special Revelation, even by serious self-examination, know this of our selves.
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Great is the force of Conscience on either side, both to acquit and to condemn, Rom. ii. 15. Their Conscience bearing witness, and their thoughts accusing or excusing one another.
Great is the force of Conscience on either side, both to acquit and to condemn, Rom. ii. 15. Their Conscience bearing witness, and their thoughts accusing or excusing one Another.
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and assisted, at least by the common influences of the Holy Spirit. Bring in thy Bill therefore, to this Grand Inquest: before these, mille testes, thousand Witnesses.
and assisted, At least by the Common influences of the Holy Spirit. Bring in thy Bill Therefore, to this Grand Inquest: before these, mille testes, thousand Witnesses.
The spirit of a man is the Candle of the Lord, searching all the inward parts of the belly, Prov. xx. 27. That which is most hid and secret, this light will discover, find out, and manifest.
The Spirit of a man is the Candle of the Lord, searching all the inward parts of the belly, Curae xx. 27. That which is most hid and secret, this Light will discover, find out, and manifest.
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tho none else can, 1 Cor. ii. 11. And therefore the Testimony of our Conscience yields great rejoycing: when it witnesses our Simplicity and Godly Sincerity. 2 Cor. i. 12. And St. John tells us, If our heart condemn us not,
though none Else can, 1 Cor. ii. 11. And Therefore the Testimony of our Conscience yields great rejoicing: when it Witnesses our Simplicity and Godly Sincerity. 2 Cor. i. 12. And Saint John tells us, If our heart condemn us not,
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Have I with desire desired? Have I with a thirsty Appetite panted after this readiness for Christ? Have I with constant and restless diligence endeavoured to attain it? Have I arrived, at least, at some setled hope, that if Christ should now come, I should be found of him in peace?
Have I with desire desired? Have I with a thirsty Appetite panted After this readiness for christ? Have I with constant and restless diligence endeavoured to attain it? Have I arrived, At least, At Some settled hope, that if christ should now come, I should be found of him in peace?
for even where the Spirit is willing the Flesh is weak: but upon sedate recollection, the willingness of the Spirit will fortifie the weakness of the Flesh;
for even where the Spirit is willing the Flesh is weak: but upon sedate recollection, the willingness of the Spirit will fortify the weakness of the Flesh;
that is, to exhort and quicken you, to the speediest diligence and care, to get ready for Christs coming. And tho I desire to work both upon your Consciences and your Affections;
that is, to exhort and quicken you, to the speediest diligence and care, to get ready for Christ coming. And though I desire to work both upon your Consciences and your Affections;
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But as God hath twisted his glory and our happiness so close together, in great wisdom and mercy, that we cannot promote the one, but we advance the other:
But as God hath twisted his glory and our happiness so close together, in great Wisdom and mercy, that we cannot promote the one, but we advance the other:
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and therefore I may well wreath into one chain, the motives which concern either of them, to draw you out of your delay: and twist them into one cord, wherewith to quicken and accelerate your motion.
and Therefore I may well wreathe into one chain, the motives which concern either of them, to draw you out of your Delay: and twist them into one cord, wherewith to quicken and accelerate your motion.
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And he hath so many apposite passages, in one Epistle, written upon the occasion of the sudden death of Cornelius Senecio, 'twere easie to fill a Page with what might be pertinently extracted thence,
And he hath so many apposite passages, in one Epistle, written upon the occasion of the sudden death of Cornelius Senecio, 'twere easy to fill a Page with what might be pertinently extracted thence,
to quicken us to be presently, to be always ready: to watch, to have our Loins girded, our Shooes on our Feet, our Staves in our Hands, our Lights burning,
to quicken us to be presently, to be always ready: to watch, to have our Loins girded, our Shoes on our Feet, our Staves in our Hands, our Lights burning,
It seems to be the very design and reason, for which God hath hidden from us the knowledg of Death and Judgment: to prevent security and putting off our preparing for it, 1 Thess. v. 2. Your selves know perfectly that the day of the Lord so cometh as a thief in the night,
It seems to be the very Design and reason, for which God hath hidden from us the knowledge of Death and Judgement: to prevent security and putting off our preparing for it, 1 Thess v. 2. Your selves know perfectly that the day of the Lord so comes as a thief in the night,
therefore let us not sleep as do others, but let us watch and be sober, verse 6. So 2 Pet. iii. 10. The day of God will come as a thief in the night. See the inference, verse 11.12.
Therefore let us not sleep as do Others, but let us watch and be Sobrium, verse 6. So 2 Pet. iii. 10. The day of God will come as a thief in the night. See the Inference, verse 11.12.
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His wrath is kindled, kiss the Son lest it break out into a consuming fire. Sin and Satan have invaded thy soul, let them not intrench and fortifie, but drive them out quickly.
His wrath is kindled, kiss the Son lest it break out into a consuming fire. since and Satan have invaded thy soul, let them not entrench and fortify, but drive them out quickly.
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and the Judg deliver thee to the Officer, and thou be cast into prison, verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the last farthing, Matth. v. 25, 26. And of how much greater importance the matter is,
and the Judge deliver thee to the Officer, and thou be cast into prison, verily I say unto thee, thou shalt by no means come out thence, till thou hast paid the last farthing, Matthew v. 25, 26. And of how much greater importance the matter is,
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They are not like some human Laws, whose Obligation Commenceth not, till some months after they were Enacted, these bind semper, and ad semper, all ways, and at all times:
They Are not like Some human Laws, whose Obligation Commenceth not, till Some months After they were Enacted, these bind semper, and ad semper, all ways, and At all times:
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for 'tis never lawful to be unready for Christ. To be Unjustified, Unsanctified, Unmindful of his coming, in an estate of enmity against him, or alienation from him.
for it's never lawful to be unready for christ. To be Unjustified, Unsanctified, Unmindful of his coming, in an estate of enmity against him, or alienation from him.
and because thou hast no assurance of thy life, beyond the present time, (for who knows what a day may bring forth) therefore presently agree and make thy peace with him.
and Because thou hast no assurance of thy life, beyond the present time, (for who knows what a day may bring forth) Therefore presently agree and make thy peace with him.
Shall the Cony shoot into its Burrow in the Rock, as soon as ere it spies a Dog? And shall not that Bandog of Hell, (from which David Prays to be delivered, my darling from the dog, ) Which hunts for our souls, scare us to the Rock of Ages, and the holes of that Rock, the Wounds of Christ? Shall the silly Chicken, by the shaddow of the Kite, be driven to its damm:
Shall the Cony shoot into its Burrow in the Rock, as soon as ere it spies a Dog? And shall not that Bandog of Hell, (from which David Prays to be Delivered, my darling from the dog,) Which hunt's for our Souls, scare us to the Rock of Ages, and the holes of that Rock, the Wounds of christ? Shall the silly Chicken, by the shadow of the Kite, be driven to its Damn:
If for the Fair or Market, if for a Journey, or to see a Show or Play, How early wilt thou rise? How timely wilt thou go to get a place? And stay two hours for them, rather than venture to come one minute too late,
If for the Fair or Market, if for a Journey, or to see a Show or Play, How early wilt thou rise? How timely wilt thou go to get a place? And stay two hours for them, rather than venture to come one minute too late,
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That man in the Gospel who could contrive so prudently, to fit his Barns to his Crop, and both to his Belly, and all to his Lusts, Take thy case eat drink and be merry:
That man in the Gospel who could contrive so prudently, to fit his Barns to his Crop, and both to his Belly, and all to his Lustiest, Take thy case eat drink and be merry:
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And God expresly, Deut. xxxii. 29. O that they were wise, that they understood this, that they would consider their latter end, to do this then is to be wise.
And God expressly, Deuteronomy xxxii. 29. Oh that they were wise, that they understood this, that they would Consider their latter end, to do this then is to be wise.
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So, Be wise O ye Kings, what proves them so? To serve the Lord with fear, to kiss the son left he be angry and they perish from the way, Psal. ii. 10, 11, 12. And David, that man after Gods own heart, (and surely nothing is more according to the heart of God) gives this testimony of himself.
So, Be wise Oh you Kings, what Proves them so? To serve the Lord with Fear, to kiss the son left he be angry and they perish from the Way, Psalm ii. 10, 11, 12. And David, that man After God's own heart, (and surely nothing is more according to the heart of God) gives this testimony of himself.
I made hast, and prolonged not the time to keep thy Commandments, Psal. cxix. 60. And Abraham, when God made a Covenant with him, deferred not to Seal it, with the painful Seal of Circumcision, the self same day,
I made haste, and prolonged not the time to keep thy commandments, Psalm cxix. 60. And Abraham, when God made a Covenant with him, deferred not to Seal it, with the painful Seal of Circumcision, the self same day,
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as is Emphatically noted, Gen. xvii. 23. And when he was tempted to offer up Isaac: He rose up early in the morning to go about that hard work, Gen. xxii. 3. And the Disciples when Christ called them, immediately left the Ship and their Father,
as is Emphatically noted, Gen. xvii. 23. And when he was tempted to offer up Isaac: He rose up early in the morning to go about that hard work, Gen. xxii. 3. And the Disciples when christ called them, immediately left the Ship and their Father,
the stooping of thy back and head, shows thy inclining to thy Grave: and thy feebleness to go may remember thee, that ere long thou must be carryed forth by others.
the stooping of thy back and head, shows thy inclining to thy Grave: and thy feebleness to go may Remember thee, that ere long thou must be carried forth by Others.
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may, and should provoke thy speediest care to get an induring substance, and to seek quickly a place in that City which hath foundations, whose builder and maker is God.
may, and should provoke thy speediest care to get an enduring substance, and to seek quickly a place in that city which hath foundations, whose builder and maker is God.
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and do not thereupon some times at least resolve to do it? Which gave occasion to that Proverb, that Hell is paved with good purposes, is full of those who resolved never to go thither:
and do not thereupon Some times At least resolve to do it? Which gave occasion to that Proverb, that Hell is paved with good Purposes, is full of those who resolved never to go thither:
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And their modò, modò, was sine modo, and when they were about to rise, like the Sluggard they lye down again, to take the t'other Napp• Death takes them Napping indeed,
And their modò, modò, was sine modo, and when they were about to rise, like the Sluggard they lie down again, to take the tother Napp• Death Takes them Napping indeed,
I know indeed there are wretched Notions of, and prejudices against Religion, which the Devil would infuse into mens minds, from whence it would follow, that 'tis safe,
I know indeed there Are wretched Notions of, and prejudices against Religion, which the devil would infuse into men's minds, from whence it would follow, that it's safe,
nor Joy but to the Righteous, for light Is sown for the Righteous, and gladness for the upright in heart, Psalm xcvii. 11. Thou hast put gladness in my heart more than when corn and wine increase, Psalm iv. 7. When the returning Prodigal was received into his Fathers favour,
nor Joy but to the Righteous, for Light Is sown for the Righteous, and gladness for the upright in heart, Psalm xcvii. 11. Thou hast put gladness in my heart more than when corn and wine increase, Psalm iv. 7. When the returning Prodigal was received into his Father's favour,
what rectifies, refines, exalts our Reason, what moderates, directs, subdues our passions to its conduct. What inlightens, purifies, and pacifies our Consciences.
what Rectifies, refines, exalts our Reason, what moderates, directs, subdues our passion to its conduct. What inlightens, Purifies, and pacifies our Consciences.
Remember Esau, who afterward would have inherited the blessing (which he despised before) but then he was rejected, though he sought it earnestly with tears, Heb. xii. 17.
remember Esau, who afterwards would have inherited the blessing (which he despised before) but then he was rejected, though he sought it earnestly with tears, Hebrew xii. 17.
but must lose your labour, Luke xiii. 24, 25. I pray Read with consideration and Holy fear, Prov. i. from the twenty-fourth to the end, and note especially verse 28. Then shall they call upon me but I will not answer:
but must loose your labour, Lycia xiii. 24, 25. I pray Read with consideration and Holy Fear, Curae i. from the twenty-fourth to the end, and note especially verse 28. Then shall they call upon me but I will not answer:
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He hath long striven by his word, by his Spirit, by his Ordinances, by his Providences: by his Mercies, by his Judgments, as we say by fair means, and by force.
He hath long striven by his word, by his Spirit, by his Ordinances, by his Providences: by his mercies, by his Judgments, as we say by fair means, and by force.
Thirteenthly, The sooner the better, admit thy delay should not prove damnable, it will certainly be very detrimental, thou'lt lose much by it, tho thou lose not all.
Thirteenthly, The sooner the better, admit thy Delay should not prove damnable, it will Certainly be very detrimental, Thou'lt loose much by it, though thou loose not all.
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He sought the Lord God of his Fathers when he was young, but twice eight years old, 2 Chron. xxxiv. 3. 'Tis argued amongst Divines from what Age children are accountable to God for themselves, some say from five, some say from seven years old:
He sought the Lord God of his Father's when he was young, but twice eight Years old, 2 Chronicles xxxiv. 3. It's argued among Divines from what Age children Are accountable to God for themselves, Some say from five, Some say from seven Years old:
and all the while thou stayest unready, thou art gathering either Woormwood, or Hemlock, the best is bitter, the worst is deadly; bitter Repentance if thou be ever ready. And thou wilt cry out with Austin, Nimis sero te amare coepi:
and all the while thou stayest unready, thou art gathering either Wormwood, or Hemlock, the best is bitter, the worst is deadly; bitter Repentance if thou be ever ready. And thou wilt cry out with Austin, Nimis sero te amare coepi:
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Fourteenthly, The longer thou stayest, the harder will the work be, each day lays on a stone upon the Wall of Separation, thy sins are building betwixt God and thee;
Fourteenthly, The longer thou stayest, the harder will the work be, each day lays on a stone upon the Wall of Separation, thy Sins Are building betwixt God and thee;
Thy iniquities increase the Floods, like Ezechiels waters, and the stream which was at first but Ankle high, or to the Knees, and fordable at least, will become impassible,
Thy iniquities increase the Floods, like Ezechiels waters, and the stream which was At First but Ankle high, or to the Knees, and fordable At least, will become impassable,
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And as easily may the Leopard change his spots: or the Ethiopian put off his skin, as he learn to do good who is accustomed to do evil, Jer. xiii. 23. Custom in sin, will take away the sence of sin,
And as Easily may the Leopard change his spots: or the Ethiopian put off his skin, as he Learn to do good who is accustomed to do evil, Jer. xiii. 23. Custom in since, will take away the sense of since,
Therefore Exhort one another dayly, while it is called to day, yea rouse up your selves lest any of you be hardened through the deceitfulness of sin, Heb. iii. 13. Nemo repente fit turpissimus, no man arrives at height of wickedness all on the sudden, but by degrees.
Therefore Exhort one Another daily, while it is called to day, yea rouse up your selves lest any of you be hardened through the deceitfulness of since, Hebrew iii. 13. Nemo Repent fit turpissimus, no man arrives At height of wickedness all on the sudden, but by Degrees.
A fresh water-Souldier dops his head and shrinks at the discharge of single Muskets, but he that's flusht with often coming safely off, despiseth Vollies,
A fresh water-Souldier dops his head and shrinks At the discharge of single Muskets, but he that's flushed with often coming safely off, despises Volleys,
at length becomes next to impossible to be done, Especially confidering, Fifthteenthly, Thy strength declines, as well as thy work grows more difficult;
At length becomes next to impossible to be done, Especially considering, Fifthteenthly, Thy strength declines, as well as thy work grows more difficult;
for besides the decays of Nature, which are not to be despised, where the work is wholly to begin, the offers of Grace will be more rare and faint, the motions of the Spirit will be less frequent, less importunate.
for beside the decays of Nature, which Are not to be despised, where the work is wholly to begin, the offers of Grace will be more rare and faint, the motions of the Spirit will be less frequent, less importunate.
make hast to help me O Lord, Psal. lxx. 1. Make hast unto me O God, O Lord make no tarrying, verse 5. if not half impatient, Hear me speedily, O Lord, my spirit faileth, Psal. clxiii. 7. My soul is vexed, but thou, O Lord,
make haste to help me Oh Lord, Psalm lxx. 1. Make haste unto me Oh God, Oh Lord make no tarrying, verse 5. if not half impatient, Hear me speedily, Oh Lord, my Spirit Faileth, Psalm clxiii. 7. My soul is vexed, but thou, Oh Lord,
How long wilt thou hide thy face from me? How long shall I take Counsel in my soul dayly? How long shall my enemy be exalted over me? Consider and hear me, O Lord, my God, Psalm xiii. 1, 2, 3. If not quite so,
How long wilt thou hide thy face from me? How long shall I take Counsel in my soul daily? How long shall my enemy be exalted over me? Consider and hear me, Oh Lord, my God, Psalm xiii. 1, 2, 3. If not quite so,
Eighteenthly, You'l not deal thus with others as you deal with God, as if 'twere only safe and faultless to despise him, not with your betters, good manners will not suffer that:
Eighteenthly, You'll not deal thus with Others as you deal with God, as if 'twere only safe and faultless to despise him, not with your betters, good manners will not suffer that:
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tho on the Sabbath day, Luke xiv. 5. Nay you will not make the Devil dance attendance, at the rate, you trifle with Almighty God, if he but whistle to you, you know his meaning and obey it, a nod, a beckon of his finger is enough;
though on the Sabbath day, Lycia xiv. 5. Nay you will not make the devil dance attendance, At the rate, you trifle with Almighty God, if he but whistle to you, you know his meaning and obey it, a nod, a beckon of his finger is enough;
Nay, would I could say, that too many were not too quick and nimble for the Devil himself, save him the charge and trouble of a temptation; run to his work before he bids them,
Nay, would I could say, that too many were not too quick and nimble for the devil himself, save him the charge and trouble of a temptation; run to his work before he bids them,
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and how active he was in his Bloody Passion. Read, Believe, Consider these things well: and for shame make more hast to be ready to attain that blessedness with him:
and how active he was in his Bloody Passion. Read, Believe, Consider these things well: and for shame make more haste to be ready to attain that blessedness with him:
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nor th• Kingdom of his Glory for which thou r•fusest obstinately to be ready; and not hi• would afright thee more than pregna•• symptoms of its near approach and spe•dy coming;
nor th• Kingdom of his Glory for which thou r•fusest obstinately to be ready; and not hi• would affright thee more than pregna•• symptoms of its near approach and spe•dy coming;
Twenty secondly, Tho thou delay and loyterest: yet other things do no Time tarrys not, that's in perpetual Fl• and sliding on, thou mayest take off t• Weights of thy Clock, and stop its Motio• but thou canst not stop the Course of t• Sun in the Firmament as Joshuah did.
Twenty secondly, Though thou Delay and loiterest: yet other things do not Time tarrys not, that's in perpetual Fl• and sliding on, thou Mayest take off t• Weights of thy Clock, and stop its Motio• but thou Canst not stop the Course of t• Sun in the Firmament as Joshua did.
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Thou mayest turn thy Glass sideling and hinder its running, but canst not withhold thy Pulse from beating, all whose stroaks are numbred by that God which made it:
Thou Mayest turn thy Glass sideling and hinder its running, but Canst not withhold thy Pulse from beating, all whose Strokes Are numbered by that God which made it:
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There are but two impediments of speed, as one observes upon this place, either lazying in Bed, with the sluggard: a little more slumbring, a little more folding of the Arms to sleep, before he rise:
There Are but two impediments of speed, as one observes upon this place, either lazying in Bed, with the sluggard: a little more slumbering, a little more folding of the Arms to sleep, before he rise:
the Philistins are upon the Sampson; rous'd that drowsie sinner, tho he slept on an inchanted Pillow, the knees of his Dalilah. O that a greater and more frightful word, might waken thee!
the philistines Are upon the Sampson; roused that drowsy sinner, though he slept on an enchanted Pillow, the knees of his Delilah. Oh that a greater and more frightful word, might waken thee!
therefore as Jonathan cryed after the Lad, but meant it as a warning to David to escape the wrath of Saul. So I to you, Make speed, hast, stay not, 1 Sam. xx. 38. Lastly, This tempting to Delay, is the Divels last and worst stratagem against thy soul.
Therefore as Johnathan cried After the Lad, but meant it as a warning to David to escape the wrath of Saul. So I to you, Make speed, hast, stay not, 1 Sam. xx. 38. Lastly, This tempting to delay, is the Devils last and worst stratagem against thy soul.
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'Tis true, he will if he can, keep thee in ignorance, sensuality, prophaness, formality without once suffering thee to think of God or Heaven, of Death or Judgment, of thy soul and its concernments.
It's true, he will if he can, keep thee in ignorance, sensuality, profaneness, formality without once suffering thee to think of God or Heaven, of Death or Judgement, of thy soul and its concernments.
Yes what shouldest thou do else? Who but a fool or a madman would neglect it? Who would, who can, dwell with everlasting burnings? Thou deservest to be damn'd,
Yes what Shouldst thou do Else? Who but a fool or a madman would neglect it? Who would, who can, dwell with everlasting burnings? Thou deservest to be damned,
and 'tis but repenting, and that thou mayest do then, for True Repentance, you have often heard, is never too late, and therefore why shouldest thou divert thy self from thy business,
and it's but repenting, and that thou Mayest do then, for True Repentance, you have often herd, is never too late, and Therefore why Shouldst thou divert thy self from thy business,
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For I must tell thee tho Religion have its use, yea and sweetness, yet no Rose grows without its prickles, thou mayest find some thing in it, which thou'lt like better on a death Bed, then at present:
For I must tell thee though Religion have its use, yea and sweetness, yet no Rose grows without its prickles, thou Mayest find Some thing in it, which Thou'lt like better on a death Bed, then At present:
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These, and such as these, are the suggestions wherewith the Devil will assault thee, to intangle thee in farther delay, and if by this guilding, he can make the swallow this poysoned Pill, 'tis ten to one, thou art lost for ever;
These, and such as these, Are the suggestions wherewith the devil will assault thee, to entangle thee in farther Delay, and if by this guilding, he can make the swallow this poisoned Pill, it's ten to one, thou art lost for ever;
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But it the Devil play this last Engine so cunningly, as to demolish the Fort of thy resolutions, abate thy present Fervours, cool thy warmed Affections, turn thee from thy purposes, especially if he have done it twice or thrice before, I will not say thy case is desperate;
But it the devil play this last Engine so cunningly, as to demolish the Fort of thy resolutions, abate thy present Fervours, cool thy warmed Affections, turn thee from thy Purposes, especially if he have done it twice or thrice before, I will not say thy case is desperate;
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but I should be unfaithful, and false to thy soul if I should not tell thee it is very dangerous, See Heb. vi. 4, 5, 6. and 2 Pet. ii. 20, 21, 22. I beseech you therefore by the Mercies of God;
but I should be unfaithful, and false to thy soul if I should not tell thee it is very dangerous, See Hebrew vi. 4, 5, 6. and 2 Pet. ii. 20, 21, 22. I beseech you Therefore by the mercies of God;
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That you Watch be strong, and acquit your selves like men, and take to you all the A•mour of God, that you may resist the battery of this worst of Satans Engines,
That you Watch be strong, and acquit your selves like men, and take to you all the A•mour of God, that you may resist the battery of this worst of Satan Engines,
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Well, be it so, admit it had been delivered at this length, (which yet by the way it was not) let me in cool blood, debate the case with these Objectors, before we part.
Well, be it so, admit it had been Delivered At this length, (which yet by the Way it was not) let me in cool blood, debate the case with these Objectors, before we part.
Is the case so clear in thy opinion, that 'tis superfluous to multiply Arguments to prove it? Out of thy own mouth shalt thou be judged thou sloathful servant.
Is the case so clear in thy opinion, that it's superfluous to multiply Arguments to prove it? Out of thy own Mouth shalt thou be judged thou slothful servant.
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The Motives may be enough to leave thee inexcusable, but they are not enow for thee, till they effectually persuade thee to leave thy sin, and escape thy danger.
The Motives may be enough to leave thee inexcusable, but they Are not enough for thee, till they effectually persuade thee to leave thy since, and escape thy danger.
and shall it cost you nothing, to forget him days without number? Do you now laugh because the Motives are so many? And what will you do, when God shall laugh at your calamity,
and shall it cost you nothing, to forget him days without number? Do you now laugh Because the Motives Are so many? And what will you do, when God shall laugh At your calamity,
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And what is it to God to be dishonoured and provoked by them all thy life long? Is it a load which breaks the back of thy Patience, to hear Motives multiplyed, to turn thee Speedily? And is it no dangerous tryal of Gods Patience, to load him with thy multiplyed sins,
And what is it to God to be dishonoured and provoked by them all thy life long? Is it a load which breaks the back of thy Patience, to hear Motives multiplied, to turn thee Speedily? And is it not dangerous trial of God's Patience, to load him with thy multiplied Sins,
BEING The Substance of a Sermon deliver'd at the Funeral of Mr. David Geer, at St. Botolph ' s - Aldgate. Upon St. JOHN ix. iv. I must work the Works of Him that sent me, while it is Day:
BEING The Substance of a Sermon Delivered At the Funeral of Mr. David Geer, At Saint Botolph ' s - Aldgate. Upon Saint JOHN ix. iv. I must work the Works of Him that sent me, while it is Day:
And it is Recorded more largely, than any of his wonderful Works, (except his Raising Lazarus from the Dead) for it fills a whole long Chapter to declare, the Occasion of it, the Work it self, and what followed upon it:
And it is Recorded more largely, than any of his wondered Works, (except his Raising Lazarus from the Dead) for it fills a Whole long Chapter to declare, the Occasion of it, the Work it self, and what followed upon it:
For when He had said, I must work, &c. while 'tis Day; when he comes to give the Reason of it, he saith not, The Night cometh, when I can't work; but, When no Man can work;
For when He had said, I must work, etc. while it's Day; when he comes to give the Reason of it, he Says not, The Night comes, when I can't work; but, When no Man can work;
which is partly imply'd in calling it a Day, which is a definite, and measur'd Portion of Time, partly express'd in the word Night, which puts an End and Period to the Day.
which is partly implied in calling it a Day, which is a definite, and measured Portion of Time, partly expressed in the word Night, which puts an End and Period to the Day.
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and shall after wholly wave and supersede) were as to his Work: To prove Himself to be the Son of God; the True, the Promised Messiah: To reveal the Will and Counsel of his Father, to the World:
and shall After wholly wave and supersede) were as to his Work: To prove Himself to be the Son of God; the True, the Promised Messiah: To reveal the Will and Counsel of his Father, to the World:
and Approving Himself mighty both in Word and Deed, before God, and all the People, Luk. 24.19. till he had confirm'd the Faith of them who believed in Him, and left the Incredulous and Obstinate without Excuse:
and Approving Himself mighty both in Word and Deed, before God, and all the People, Luk. 24.19. till he had confirmed the Faith of them who believed in Him, and left the Incredulous and Obstinate without Excuse:
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the Season of his Ministry, the Space in which a Restraint was laid upon the Powers of Darkness, from hindring him to fulfil all that was fore-told concerning him,
the Season of his Ministry, the Molle in which a Restraint was laid upon the Powers of Darkness, from hindering him to fulfil all that was foretold Concerning him,
the Hour of the Wicked, and the Power of Darkness, to which he was to be subject in his Passion, St. Luk. 22.53. in which, according to his Father 's Determinate Counsel, he did voluntarily suspend his Power of working Miracles, and would not deliver Himself;
the Hour of the Wicked, and the Power of Darkness, to which he was to be Subject in his Passion, Saint Luk. 22.53. in which, according to his Father is Determinate Counsel, he did voluntarily suspend his Power of working Miracles, and would not deliver Himself;
but suffered Himself, first to be Apprehended, and then Condemned to Dye, and then by Wicked Hands to be Crucifyed and Slain, Act. 2.23. I have thus briefly glanc'd at the Meaning of the Words, as they relate to our Saviour, to whom they were primarily apply'd;
but suffered Himself, First to be Apprehended, and then Condemned to Die, and then by Wicked Hands to be crucified and Slave, Act. 2.23. I have thus briefly glanced At the Meaning of the Words, as they relate to our Saviour, to whom they were primarily applied;
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that this may facilitate the Understanding of them, as applicable to our our selves; to which I shall confine my self, in the Handling and Improving of them:
that this may facilitate the Understanding of them, as applicable to our our selves; to which I shall confine my self, in the Handling and Improving of them:
Kill the Thorns and Weeds of your Lusts and Corruptions, by plowing up the Roots of them, by the Plough of Godly Sorrow, Mortification, and Amendment of Life.
Kill the Thorns and Weeds of your Lustiest and Corruptions, by plowing up the Roots of them, by the Plough of Godly Sorrow, Mortification, and Amendment of Life.
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This Work is, To work out our own Salvation with Fear and Trembling, Phil. 2.12. In a word, It is to become good Men, good Christians, and to live as becomes those who profess to be such;
This Work is, To work out our own Salvation with fear and Trembling, Philip 2.12. In a word, It is to become good Men, good Christians, and to live as becomes those who profess to be such;
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Therefore, as the Shortness of the Day quickens Work-men to Industry and Sedulity, lest the Darkness of the Night should over-take them, in the Midst of their Endeavours,
Therefore, as the Shortness of the Day quickens Workmen to Industry and Sedulity, lest the Darkness of the Night should overtake them, in the Midst of their Endeavours,
And farther, Our Day is the Day of Grace, while we have the Sun of Righteousness shining in the Light of the Gospel; and while we have God's Ordinances without,
And farther, Our Day is the Day of Grace, while we have the Sun of Righteousness shining in the Light of the Gospel; and while we have God's Ordinances without,
Thirdly, By Night, which limits our Day, is to be understood (as may be gathered from the Opposition betwixt these two) the contrary, to what is meant by Day. And therefore it signifies our Natural Death,
Thirdly, By Night, which Limits our Day, is to be understood (as may be gathered from the Opposition betwixt these two) the contrary, to what is meant by Day. And Therefore it signifies our Natural Death,
Or the setting of the Gospel Sun: the removal of God 's Kingdom and Candlestick: God 's departure from us, and taking away his Light and Guidance: His Grace and Spirit;
Or the setting of the Gospel Sun: the removal of God is Kingdom and Candlestick: God is departure from us, and taking away his Light and Guidance: His Grace and Spirit;
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The Holy Scripture is very copious, and full in pressing both speed and diligence, upon the accounts this Observation intimates, it shall suffice to name a few at present for Confirmation, Isa. 55.6. Seek ye the Lord while He may be found, Call upon Him while he is near; which supposeth, what Psal. 32.6. expresses there is a Time, in which there's no coming near Him, Like 13.24. Strive to enter in at the straight Gate:
The Holy Scripture is very copious, and full in pressing both speed and diligence, upon the accounts this Observation intimates, it shall suffice to name a few At present for Confirmation, Isaiah 55.6. Seek you the Lord while He may be found, Call upon Him while he is near; which Supposeth, what Psalm 32.6. Expresses there is a Time, in which there's no coming near Him, Like 13.24. Strive to enter in At the straight Gate:
and because those Reasons are usually most cogent and forceable, which are drawn from the Nature of the thing, which is to be confirmed by them, I will take them all from the Text it self, which is like some well-stor'd Mansion,
and Because those Reasons Are usually most cogent and forceable, which Are drawn from the Nature of the thing, which is to be confirmed by them, I will take them all from the Text it self, which is like Some well-stored Mansion,
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another manner of Work than heaping up Riches, for that's a vain thing, Psal. 39.6. with Job 'tis the only Work of true Wisdom, Job. 28.28. And unto Man he said;
Another manner of Work than heaping up Riches, for that's a vain thing, Psalm 39.6. with Job it's the only Work of true Wisdom, Job. 28.28. And unto Man he said;
'Tis Solomons Totum hominis, the whole of Man's Duty and Happiness, Eccles. 12.13. Let us hear the Conclusion of the whole Matter, fear God and keep his Commandments; for this is the whole of Man. 'Tis St. Paul's great Race. His hic labor hoc opus, 1 Cor. 9.24. So Run that ye may obtain;
It's Solomons Totum hominis, the Whole of Man's Duty and Happiness, Eccles. 12.13. Let us hear the Conclusion of the Whole Matter, Fear God and keep his commandments; for this is the Whole of Man. It's Saint Paul's great Raze. His hic labour hoc opus, 1 Cor. 9.24. So Run that you may obtain;
So strive, that you may Win and Wear an incorruptible Crown; in a word, from our Lords own Mouth, 'tis primum quaerendum, Mat. 6.33. Seek ye first the Kingdom of God, and His Righteousness; and the unum necessarium, St. Luke 10.42. But one thing is needful:
So strive, that you may Win and Wear an incorruptible Crown; in a word, from our lords own Mouth, it's primum quaerendum, Mathew 6.33. Seek you First the Kingdom of God, and His Righteousness; and the Unum Necessary, Saint Lycia 10.42. But one thing is needful:
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Now this Consideration, that Religion, the Glorifying God, the Saving of our own Souls, is Work, our great Work implyes these Five things. 1. It's necessity it must be done. 2ly. It's priority, it must not be postpon'd, but first done. 3ly. It's difficulty, it must not be trifled in;
Now this Consideration, that Religion, the Glorifying God, the Saving of our own Souls, is Work, our great Work Implies these Five things. 1. It's necessity it must be done. 2ly. It's priority, it must not be postponed, but First done. 3ly. It's difficulty, it must not be trifled in;
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and minding this one needful thing, before all Martha's troublesom Diligence; in which, she was Cumbred with much Serving, to make Provision for Him;
and minding this one needful thing, before all Martha's troublesome Diligence; in which, she was Cumbered with much Serving, to make Provision for Him;
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even when He was Hungry, to Feed on this, St. John 4.32, 34. Yea, He esteem'd it so necessary, that He came down from Heaven, endured the Cross; and Bore the Law's Curse, and his Father's Wrath, to Accomplish it.
even when He was Hungry, to Feed on this, Saint John 4.32, 34. Yea, He esteemed it so necessary, that He Come down from Heaven, endured the Cross; and Boar the Law's Curse, and his Father's Wrath, to Accomplish it.
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and then be snatcht away to Hell, (like the Rich Foot in the Gospel, who never dreamt of that amidst his Plenty:) The Remembrance of what thou once was Master of, will yield thee no more Relief,
and then be snatched away to Hell, (like the Rich Foot in the Gospel, who never dreamed of that amid his Plenty:) The Remembrance of what thou once was Master of, will yield thee no more Relief,
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Thirdly, Because 'tis Work, 'tis difficult; all Work hath something hard in it, else 'twere miscall'd to call it Labour: All Arts require painful Study, and all Study causes Wearyness.
Thirdly, Because it's Work, it's difficult; all Work hath something heard in it, Else 'twere miscalled to call it Labour: All Arts require painful Study, and all Study Causes Weariness.
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A Fighting Souldier; a Contending Racer; a Wrestling Combatant; a Laborious Husbandman; a Trading, Travelling Merchant. Many Corruptions must be mortify'd;
A Fighting Soldier; a Contending Racer; a Wrestling Combatant; a Laborious Husbandman; a Trading, Traveling Merchant. Many Corruptions must be mortified;
And, Who can reckon all this Easy, and like to cost no Pains, but he that never tryed, never considered what 'tis to be a Christian indeed? Therefore, flatter not your selves, that you can attain it, how and when you please:
And, Who can reckon all this Easy, and like to cost no Pains, but he that never tried, never considered what it's to be a Christian indeed? Therefore, flatter not your selves, that you can attain it, how and when you please:
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But learn this Discipline betimes, Exercise your selves to Godlyness continually, stand upon your Guard, take to your selves the Whole Armour of God: But above all, betake thy self to Christ 's Protection, and God 's Assistance:
But Learn this Discipline betimes, Exercise your selves to Godliness continually, stand upon your Guard, take to your selves the whole Armour of God: But above all, betake thy self to christ is Protection, and God is Assistance:
and committeth Iniquity, and doth according to all the Abominations that the Wicked Man doth; Shall he Live? All his Righteousness which he hath done, shall not be mentioned:
and Committeth Iniquity, and does according to all the Abominations that the Wicked Man does; Shall he Live? All his Righteousness which he hath done, shall not be mentioned:
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In his Trespass that he hath trespassed, and in his Sin that he hath sinned, in them shall he Dye, Ezek. 18.24. He that's but half a Christian, shall be wholly Damn'd.
In his Trespass that he hath trespassed, and in his since that he hath sinned, in them shall he Die, Ezekiel 18.24. He that's but half a Christian, shall be wholly Damned.
'Tis the End, which Crowns the Work. Rev. 3.11. Behold I come quickly; hold fast that thou hast, that no Man take thy Crown, and 2.10. Be thou Faithful to the Death, and I will give thee a Crown of Life;
It's the End, which Crowns the Work. Rev. 3.11. Behold I come quickly; hold fast that thou hast, that no Man take thy Crown, and 2.10. Be thou Faithful to the Death, and I will give thee a Crown of Life;
Eternal Life is promised to them, Who by patient continuance in well doing, seek for Glory, Rom. 2.7. Let us therefore endeavour to Perfect Holiness in the Fear of God, 2 Cor. 7.1.
Eternal Life is promised to them, Who by patient Continuance in well doing, seek for Glory, Rom. 2.7. Let us Therefore endeavour to Perfect Holiness in the fear of God, 2 Cor. 7.1.
Remembring what Christ Wrote to the Church of Sardis, who had a Name to Live, and was Dead, Rev. 3.2. Be watchful, and strengthen the things which remain, that are ready to dye:
Remembering what christ Wrote to the Church of Sardis, who had a Name to Live, and was Dead, Rev. 3.2. Be watchful, and strengthen the things which remain, that Are ready to die:
And I hope, we may innocently speak God's Language, without suspition or danger, of poisoning it with the fond Opinion of Merit How often do we read, thy Work shall be Rewarded? and, Who rendereth to every Man according to his Works;
And I hope, we may innocently speak God's Language, without suspicion or danger, of poisoning it with the found Opinion of Merit How often do we read, thy Work shall be Rewarded? and, Who rendereth to every Man according to his Works;
gives us the Example of Moses having Respect to the Recompence of the Reward, Vers. 26. Every Work shall have its Wages: If we do our Own Work, we must be our Own Pay-Masters; and,
gives us the Exampl of Moses having Respect to the Recompense of the Reward, Vers. 26. Every Work shall have its Wages: If we do our Own Work, we must be our Own Pay-masters; and,
If this were not a Work appointed, and enjoyned of God, all our Recompence might be, Who hath required these Things at your Hands? But seeing it is the Work of God, we so run, not as uncertain, that is, not as uncertain of Assistance;
If this were not a Work appointed, and enjoined of God, all our Recompense might be, Who hath required these Things At your Hands? But seeing it is the Work of God, we so run, not as uncertain, that is, not as uncertain of Assistance;
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and the Promise of Eternal Life, is made by that God who cannot Lye, Tit. 1.2. Therefore, my Beloved, be ye Stedfast and Ʋnmoveable, alwayes abounding in the Work of the Lord;
and the Promise of Eternal Life, is made by that God who cannot Lie, Tit. 1.2. Therefore, my beloved, be you Steadfast and Ʋnmoveable, always abounding in the Work of the Lord;
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And This may suffice to provoke our Speed and Diligence, from the First Consideration, That 'tis Work; implying its Necessity, its Precedency, its Difficulty, its required Perfection, and its sure Reward.
And This may suffice to provoke our Speed and Diligence, from the First Consideration, That it's Work; implying its Necessity, its Precedency, its Difficulty, its required Perfection, and its sure Reward.
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But if a Man walk in the Night, he stumbleth, because there is no Light in him, St. John 11.9, 10. The Time of this Life, is called Light, in Opposition to Death, which is a State of Darkness;
But if a Man walk in the Night, he stumbleth, Because there is no Light in him, Saint John 11.9, 10. The Time of this Life, is called Light, in Opposition to Death, which is a State of Darkness;
For thou shalt go before the Face of the Lord, to prepare His Wayes; to give Knowledge of Salvation unto His People, by the Remission of their Sins, through the tender Mercies of our God, (which Words are an Excellent Description of the Gospel) whereby the Day-spring from on High hath visited us;
For thou shalt go before the Face of the Lord, to prepare His Ways; to give Knowledge of Salvation unto His People, by the Remission of their Sins, through the tender mercies of our God, (which Words Are an Excellent Description of the Gospel) whereby the Dayspring from on High hath visited us;
Walk as Children of Light, and have no Fellowship with the Ʋnfruitful Works of Darkness. And again: 1 Thes. 5.5, 6, 7, 8. Ye are all Children of the Light, and of the Day:
Walk as Children of Light, and have no Fellowship with the Ʋnfruitful Works of Darkness. And again: 1 Thebes 5.5, 6, 7, 8. You Are all Children of the Light, and of the Day:
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If a Man have Haste of Business, he'll Wake and Rise before the Sun, as David, Psal. 119.147, 148. I prevented the Dawning of the Morning, and cryed; Mine Eyes prevent the Night-Watches: At Mid-night will I Rise;
If a Man have Haste of Business, he'll Wake and Rise before the Sun, as David, Psalm 119.147, 148. I prevented the Dawning of the Morning, and cried; Mine Eyes prevent the Night-Watches: At Midnight will I Rise;
and God may wink at the Closing of our Eyes, while Darkness covers us, (the Time of that Ignorance God winked at, Act. 17 30.) yet 'tis Intollerable to do so,
and God may wink At the Closing of our Eyes, while Darkness covers us, (the Time of that Ignorance God winked At, Act. 17 30.) yet it's Intolerable to do so,
and this Allowance of Convenient Time, will leave Sinners very inexcuseable, and greatly aggravates the not Fulfilling what's required of them. Rom. 10.21. All day long have I stretched out my Hands to a disobedient, and gain-saying People. St. Matth. 20.6.
and this Allowance of Convenient Time, will leave Sinners very inexcusable, and greatly aggravates the not Fulfilling what's required of them. Rom. 10.21. All day long have I stretched out my Hands to a disobedient, and gainsaying People. Saint Matthew 20.6.
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but that all should come to Repentance, 2. Pet. 3.9. And we should Account this Long-suffering, Salvation, a great Opportunity to promote our Salvation.
but that all should come to Repentance, 2. Pet. 3.9. And we should Account this Long-suffering, Salvation, a great Opportunity to promote our Salvation.
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but should lead us to Repentance ( Rom. 2.4.) speedily and quickly: And the rather, because, though God waits to be gracious, He will not wait alwayes;
but should led us to Repentance (Rom. 2.4.) speedily and quickly: And the rather, Because, though God waits to be gracious, He will not wait always;
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lest we should be encouraged and emboldned to Security: But a Day. And He often puts us in mind of this: Heb. 3.13. Exhort one another dayly, while it is called to Day. Vers. 15. Whilst it is said to Day, if ye will hear His Voice, harden not your Hearts. And more expresly, Chap. 4.7. Again, He limiteth a certain Day, saying in David;
lest we should be encouraged and emboldened to Security: But a Day. And He often puts us in mind of this: Hebrew 3.13. Exhort one Another daily, while it is called to Day. Vers. 15. While it is said to Day, if you will hear His Voice, harden not your Hearts. And more expressly, Chap. 4.7. Again, He limiteth a certain Day, saying in David;
Thirdly, The Night cometh, wherein no Man can Work: That is Death, at the farthest; which will cut us off from all Opportunities, and Possibilities, of farther working;
Thirdly, The Night comes, wherein no Man can Work: That is Death, At the farthest; which will Cut us off from all Opportunities, and Possibilities, of farther working;
and disposeth of every Man, according to the State in which it finds him: as is figuratively express'd by that of Solomon, Eccles. 11.3. If the Tree fall toward the South, or toward the North;
and Disposeth of every Man, according to the State in which it finds him: as is figuratively expressed by that of Solomon, Eccles. 11.3. If the Tree fallen towards the South, or towards the North;
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and leaving us in a dismal Night of Ignorance, Error, Idolatry, destitute of that true Light, which alone can guide our Feet into the Way of Salvation. Or,
and leaving us in a dismal Night of Ignorance, Error, Idolatry, destitute of that true Light, which alone can guide our Feet into the Way of Salvation. Or,
But this Consideration, That Night hastens to over-take us, should quicken us to work, because Night is 1. A Reckoning Time. 2. A Resting Time. First, A Reckoning Time.
But this Consideration, That Night hastens to overtake us, should quicken us to work, Because Night is 1. A Reckoning Time. 2. A Resting Time. First, A Reckoning Time.
Our Lord will certainly come, and take an Account of His Servants, for His Talents committed to them: Matth. 25.19. After a long time, the Lord of those Servants cometh, and Reckoneth with them:
Our Lord will Certainly come, and take an Account of His Servants, for His Talents committed to them: Matthew 25.19. After a long time, the Lord of those Servants comes, and Reckoneth with them:
He shall have Night enough, even the Horror of Eternal Night; who had turn'd his Day of Working, into a Night of lazy Sleeping. Judgment follows Death:
He shall have Night enough, even the Horror of Eternal Night; who had turned his Day of Working, into a Night of lazy Sleeping. Judgement follows Death:
But when Night comes, They shall rest from their Labours, and their Works shall follow them, Rev. 14.13. There remaineth a Rest for the People of God, Heb. 4.9.
But when Night comes, They shall rest from their Labours, and their Works shall follow them, Rev. 14.13. There remains a Rest for the People of God, Hebrew 4.9.
and tells them, He will come quickly. Is Israel oppressed, and shall not God take Notice of it? See Exod. 3.7. I have surely seen the Affliction of my People, and have heard their Cry, by reason of their Task-Masters; for I know their Sorrows.
and tells them, He will come quickly. Is Israel oppressed, and shall not God take Notice of it? See Exod 3.7. I have surely seen the Affliction of my People, and have herd their Cry, by reason of their Task-Masters; for I know their Sorrows.
Our Life of Christianity, is a Warfare; and such as admits neither Peace nor Truce; but constant, either Watching or Fighting, against most dangerous Enemies;
Our Life of Christianity, is a Warfare; and such as admits neither Peace nor Truce; but constant, either Watching or Fighting, against most dangerous Enemies;
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for the Spirit would fail, and the Souls which he hath made, Isa. 57.16. so He will put a Period to all their labours, sorrows, and wrestlings; at farthest, Death will bring thee thy Quietus, a Writ of Ease;
for the Spirit would fail, and the Souls which he hath made, Isaiah 57.16. so He will put a Period to all their labours, sorrows, and wrestlings; At farthest, Death will bring thee thy Quietus, a Writ of Ease;
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so when the approaching Night overtakes thee, and thou shalt be gathered to Abraham 's Bosom, and Sleep in Jesus; not so much as a frightful Dream shall interrupt thy Repose,
so when the approaching Night overtakes thee, and thou shalt be gathered to Abraham is Bosom, and Sleep in jesus; not so much as a frightful Dream shall interrupt thy Repose,
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of Death, of the Setting of the Gospel - Sun, or God 's Departure from a Soul, (for what follows will respect sometimes one, sometimes another of them) will put a Period to their Working, upon a seven-fold Account.
of Death, of the Setting of the Gospel - Sun, or God is Departure from a Soul, (for what follows will respect sometime one, sometime Another of them) will put a Period to their Working, upon a sevenfold Account.
First, By reason of its Darkness, in which they cannot see to work. He call'd the Darkness, Night, Gen. 1.5. The Sun went down, and it was Dark, Gen. 15.17. You know this to be so by Experience, in every Revolution of the Natural Day.
First, By reason of its Darkness, in which they cannot see to work. He called the Darkness, Night, Gen. 1.5. The Sun went down, and it was Dark, Gen. 15.17. You know this to be so by Experience, in every Revolution of the Natural Day.
Now, How can any of these be done in the Darkness of the Night? How shall we keep the Right Path, that is so beset with so many By-wayes on every side? By-wayes of Errour on one hand,
Now, How can any of these be done in the Darkness of the Night? How shall we keep the Right Path, that is so beset with so many Byways on every side? Byways of Error on one hand,
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Walk while ye have Light, lest Darkness come upon you: For he that walketh in Darkness, knoweth not whither he goeth, St. John 12.35. Because Darkness hath blinded his Eyes, 1 Joh. 2.11.
Walk while you have Light, lest Darkness come upon you: For he that walks in Darkness, Knoweth not whither he Goes, Saint John 12.35. Because Darkness hath blinded his Eyes, 1 John 2.11.
so there is no less of stumbling and falling in it, if we have not Light to shew us the Stumbling-blocks and Snares, the Devil and his Instruments lay in our way, that we may avoyd them.
so there is no less of stumbling and falling in it, if we have not Light to show us the Stumbling-blocks and Snares, the devil and his Instruments lay in our Way, that we may avoid them.
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or but to write a Letter? Now, the Work we have to do for God, and our Souls, beyond all peradventure, requires the clearest Light, to see to do it well.
or but to write a letter? Now, the Work we have to do for God, and our Souls, beyond all Peradventure, requires the Clearest Light, to see to do it well.
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But this Sun makes Day in an extraordinary manner, it gives Light and Sight both. When St. Paul was call'd and sent to Preach the Gospel, his Commission ran thus:
But this Sun makes Day in an extraordinary manner, it gives Light and Sighed both. When Saint Paul was called and sent to Preach the Gospel, his Commission ran thus:
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and in the Dark? That Light which discovers what our VVorks are, can only direct how they may become such as they ought to be. John 3.21. He that doth Truth, cometh to the Light;
and in the Dark? That Light which discovers what our Works Are, can only Direct how they may become such as they ought to be. John 3.21. He that does Truth, comes to the Light;
and the whole Space 'twixt Heaven and Earth, is nothing but Obscurity, we can relieve our selves with the Artificial Lights of Candles, Lamps, or Torches:
and the Whole Molle betwixt Heaven and Earth, is nothing but Obscurity, we can relieve our selves with the Artificial Lights of Candles, Lamps, or Torches:
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If you lose, and loyter out your Day, you cannot redeem your Error, or eke out your Working time by the borrowed Light of Art. As in the New-Jerusalem there needs no Candle, Rev. 22.5.
If you loose, and loiter out your Day, you cannot Redeem your Error, or eke out your Working time by the borrowed Light of Art. As in the New-Jerusalem there needs no Candle, Rev. 22.5.
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The Candle of the Wicked shall be put out, Prov. 24. 20. 'Tis observable, God calls His Ministers Lights. Ye are the Light of the World, Matth. 5.14. John was a Burning and a Shining Light, John 5.35. and the Station of his Gospel-Ordinances a Candle-stick, Rev. 1.12.
The Candle of the Wicked shall be put out, Curae 24. 20. It's observable, God calls His Ministers Lights. You Are the Light of the World, Matthew 5.14. John was a Burning and a Shining Light, John 5.35. and the Station of his Gospel ordinances a Candlestick, Rev. 1.12.
You know, I suppose, where the Custome prevails, of multiplying Tapers, Torches, Candles, about the Herses, and upon the Tombs, and Graves of the Dead;
You know, I suppose, where the Custom prevails, of multiplying Tapers, Torches, Candles, about the Herses, and upon the Tombs, and Graves of the Dead;
Suppose you could cry and knock as earnestly and loud, as did those Foolish Virgins at Mid-night, Matth. 25.10. it would prove as useless to you, as it did to them;
Suppose you could cry and knock as earnestly and loud, as did those Foolish Virgins At Midnight, Matthew 25.10. it would prove as useless to you, as it did to them;
I use the word Praying Comprehensively, for Penitential Devotion, and being sincerely Religious. I would not be too severe, but I would be faithful to you;
I use the word Praying Comprehensively, for Penitential Devotion, and being sincerely Religious. I would not be too severe, but I would be faithful to you;
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Yet because many are prone to retain such a Passage, who would forget a graver Sentence, give me Leave, without Offence or Censure, to add the Translation of those Proverbial Verses;
Yet Because many Are prove to retain such a Passage, who would forget a graver Sentence, give me Leave, without Offence or Censure, to add the translation of those Proverbial Verses;
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But while your Strength is firm and your Reason sound, and all your Faculties, in their Vigour, set upon this Work, which you'll find hard enough for your best Abilities;
But while your Strength is firm and your Reason found, and all your Faculties, in their Vigour, Set upon this Work, which You'll find hard enough for your best Abilities;
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and you have Eyes to read, and Ears to hear, Reason to understand, consider, and judge, Consciences to check you, Affections to excite and quicken you:
and you have Eyes to read, and Ears to hear, Reason to understand, Consider, and judge, Consciences to check you, Affections to excite and quicken you:
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Open to me the Gates of Righteousness. This is the Lord's Gate, Into which the Righteous shall enter, Psal. 118.20. Enter in at the Streight-Gate, Matth. 7.13.
Open to me the Gates of Righteousness. This is the Lord's Gate, Into which the Righteous shall enter, Psalm 118.20. Enter in At the Streight-Gate, Matthew 7.13.
But at Night, the Door is shut, as the Foolish Virgins found to their Shame and Sorrow, St. Matth. 25.10. God hath Four Gates, which stand open to Returning Sinners all Day long;
But At Night, the Door is shut, as the Foolish Virgins found to their Shame and Sorrow, Saint Matthew 25.10. God hath Four Gates, which stand open to Returning Sinners all Day long;
Grace is God 's Free Favour, that Perfection of the Divine Nature, which inclines Him to do Good to Men, without any External Motive of His own Accord.
Grace is God is Free Favour, that Perfection of the Divine Nature, which inclines Him to do Good to Men, without any External Motive of His own Accord.
He will even forget to be Gracious, and in Anger shut up His tender Mercies. For so I find the Psalmist expressing his Fear of this Doom, Psal. 77.79. Secondly, The Gate of Mercy.
He will even forget to be Gracious, and in Anger shut up His tender mercies. For so I find the Psalmist expressing his fear of this Doom, Psalm 77.79. Secondly, The Gate of Mercy.
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And is in a Merciful Contest with Himself, as you may read Hos. 11.8. How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My Heart is turned within Me, My Repentings are kindled together:
And is in a Merciful Contest with Himself, as you may read Hos. 11.8. How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I Set thee as Zeboim? My Heart is turned within Me, My Repentings Are kindled together:
and in the Spring-Tyde of their Misery, his Mercy will be in the Lowest Ebb. And instead of weeping any more over them, He will Laugh at their Calamity,
and in the Springtide of their Misery, his Mercy will be in the Lowest Ebb. And instead of weeping any more over them, He will Laugh At their Calamity,
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the Dead shall not arise to have, and praise him for them. His loving Kindness shall not be declared in the Grave, nor His Faithfulness in Destruction.
the Dead shall not arise to have, and praise him for them. His loving Kindness shall not be declared in the Grave, nor His Faithfulness in Destruction.
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His Wonders shall not be known in the Dark, nor His Compassions in the Land of Forgetfulness, Psal. 88.10, 11, 12. Oh therefore, follow not after Lying Vanities, to the forsaking of your own Mercies!
His Wonders shall not be known in the Dark, nor His Compassions in the Land of Forgetfulness, Psalm 88.10, 11, 12. O Therefore, follow not After Lying Vanities, to the forsaking of your own mercies!
before God shut it up, and shut out you (as certainly He will, when Night is come) and you be left to the Cruel Mercies of that Avenger of Blood, that Eternal Misery, which presses after you so fast, so close, so hard.
before God shut it up, and shut out you (as Certainly He will, when Night is come) and you be left to the Cruel mercies of that Avenger of Blood, that Eternal Misery, which presses After you so fast, so close, so hard.
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as S•lomon tells us, To him that is joyned to all the Living, there is Hope, Eccles. 9.4. We meet with this Expression in Hos. 2.15. I will give her the Valley of Achor, for a Door of Hope:
as S•lomon tells us, To him that is joined to all the Living, there is Hope, Eccles. 9.4. We meet with this Expression in Hos. 2.15. I will give her the Valley of Achor, for a Door of Hope:
therefore have they Hope, Lam. 3.20, 21, 22. And 'tis the Abuse of this, which holds up Wicked Men against the Gripes, the Nippings and Warnings of their own Hearts, those secret unseen Lashes,
Therefore have they Hope, Lam. 3.20, 21, 22. And it's the Abuse of this, which holds up Wicked Men against the Gripes, the Nippings and Warnings of their own Hearts, those secret unseen Lashes,
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The Place, in which God most fully and openly Communicates Himself to Saints and Angels; and bestows the Compleatest Happiness, the Reasonable Nature can be capable of;
The Place, in which God most Fully and openly Communicates Himself to Saints and Angels; and bestows the Compleatest Happiness, the Reasonable Nature can be capable of;
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But at Night, a Door shall be shut, to keep all those for ever out, who were not ready to go in with the Bridegroom, into the Marriage, Matth. 25.10. In David 's Language, They shall never see Light, they shall never Inhabit God's Holy Hill: In St. Paul 's, They shall not Inherit the Kingdom of God:
But At Night, a Door shall be shut, to keep all those for ever out, who were not ready to go in with the Bridegroom, into the Marriage, Matthew 25.10. In David is Language, They shall never see Light, they shall never Inhabit God's Holy Hill: In Saint Paul is, They shall not Inherit the Kingdom of God:
In our Saviour 's, They shall never see the Face of God in Heaven; nor be with Him, to Behold His Glory; nor Follow the Lamb upon Mount Zion; nor Drink of the Rivers of Pleasure, which are at God's Right Hand: Nor be fill'd with those Joyes, which are at His Right Hand, for evermore.
In our Saviour is, They shall never see the Face of God in Heaven; nor be with Him, to Behold His Glory; nor Follow the Lamb upon Mount Zion; nor Drink of the rivers of Pleasure, which Are At God's Right Hand: Nor be filled with those Joys, which Are At His Right Hand, for evermore.
Now, these Doors may all be opened to let in God, while the Day lasts; and He will come in, and make His Abode with us: John 14.23. Jesus said, If any Man love Me, he will keep My Words:
Now, these Doors may all be opened to let in God, while the Day lasts; and He will come in, and make His Abided with us: John 14.23. jesus said, If any Man love Me, he will keep My Words:
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nail and barracado up the Door for ever; because He knock't and call'd so long, and woo'd so earnestly in vain. Cant. 5.2. Open to Me My Sister, My Love, My Dove, My Ʋndefiled;
nail and barracado up the Door for ever; Because He knocked and called so long, and wooed so earnestly in vain. Cant 5.2. Open to Me My Sister, My Love, My Dove, My Ʋndefiled;
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lest He Knock no more, or refuse when thou shalt open at thy own Leasure, to come near the Door. The Servants which shall be blessed, are They that wait for their Lord;
lest He Knock no more, or refuse when thou shalt open At thy own Leisure, to come near the Door. The Servants which shall be blessed, Are They that wait for their Lord;
and when he cometh and knocketh, open to him immediately, Luk. 12.35. Rouze up your selves therefore, and speak to your Souls in David 's Language, and as much as may be with David 's Zeal, Psal. 24.7, 9. which he witnessed by the Ingemination of them;
and when he comes and knocketh, open to him immediately, Luk. 12.35. Rouse up your selves Therefore, and speak to your Souls in David is Language, and as much as may be with David is Zeal, Psalm 24.7, 9. which he witnessed by the Ingemination of them;
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'Tis appointed to all Men once to Dye, (but once) and after that the Judgment, Heb. 9.29. No Second Day of Life allowed to them, who have mis-spent and lost the First. Job said long since:
It's appointed to all Men once to Die, (but once) and After that the Judgement, Hebrew 9.29. No Second Day of Life allowed to them, who have misspent and lost the First. Job said long since:
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They shall not awake, or rise out of their Sleep, Job 14.7. — 12. And the Heathen Poet long ago observed the like of the Sun. The Sun 's Set and Rise, Set and Rise again:
They shall not awake, or rise out of their Sleep, Job 14.7. — 12. And the Heathen Poet long ago observed the like of the Sun. The Sun is Set and Rise, Set and Rise again:
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and admits no doing it again, to remedy the Errours of doing ill at first: And such, above all things, is the Work of Dying, and finishing our Dayes Work, before the Night surprize us.
and admits no doing it again, to remedy the Errors of doing ill At First: And such, above all things, is the Work of Dying, and finishing our Days Work, before the Night surprise us.
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Good Counsel may reclaim, Patience may bear, and Wisdom may improve the Inconvenience, or the Death of the Party, which makes the Yoke unequal and uneasy, may take it off the Grieved Party's Neck, that it shall not alwayes gall here:
Good Counsel may reclaim, Patience may bear, and Wisdom may improve the Inconvenience, or the Death of the Party, which makes the Yoke unequal and uneasy, may take it off the Grieved Party's Neck, that it shall not always Gall Here:
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And if the Work we have to do, and the Season allowed and limited for the doing of it in, engage us to such Diligence and Speed in the doing of it. This serves,
And if the Work we have to do, and the Season allowed and limited for the doing of it in, engage us to such Diligence and Speed in the doing of it. This serves,
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And all that are so busy in doing the Work of another Master, are mad against them for their Diligence about their Master's, and their Father's Business.
And all that Are so busy in doing the Work of Another Master, Are mad against them for their Diligence about their Masters, and their Father's Business.
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the Birds about her, are against her, Jer. 12.9. The Law of Enmity betwixt the Two Seeds, is more unalterable, than the Laws of Medes and Persians. It discovered it self betimes, in Cain and Abel, in Ishmael and Isaac; the Two signal Types of the Two Visible kinds of Persecution, which have prevailed in the World ever since;
the Birds about her, Are against her, Jer. 12.9. The Law of Enmity betwixt the Two Seeds, is more unalterable, than the Laws of Medes and Persians. It discovered it self betimes, in Cain and Abel, in Ishmael and Isaac; the Two signal Types of the Two Visible Kinds of Persecution, which have prevailed in the World ever since;
and wherefore slew he him? Because his own Works were Evil, and his Brothers Righteous, 1 Joh. 3.12. And Ishmael Mocked, Gen. 21.9. which in St. Paul 's Language, is, He that was Born after the Flesh, persecuted him that was Born after the Spirit, Gal. 4.29.
and Wherefore slew he him? Because his own Works were Evil, and his Brother's Righteous, 1 John 3.12. And Ishmael Mocked, Gen. 21.9. which in Saint Paul is Language, is, He that was Born After the Flesh, persecuted him that was Born After the Spirit, Gal. 4.29.
For the Rule, 2 Tim. 3.12. All that will live Godly in Christ Jesus, shall suffer Persecution, is as Universal for Ages and Places, as Persons; no Temporary one, to expire like an Antiquated Law, but will last while this Evil World lasts;
For the Rule, 2 Tim. 3.12. All that will live Godly in christ jesus, shall suffer Persecution, is as Universal for Ages and Places, as Persons; no Temporary one, to expire like an Antiquated Law, but will last while this Evil World lasts;
neither count your Lives, nor your Names dear to you; so that you may Finish your Course with Joy, Act. 20.24. St. James urges to Patience thrice in a Breath, with one of the Arguments in our Text. Jam. 5.7, 8, 9. Be patient, Brethren, unto the Coming of the Lord. Be patient, stablish your Hearts;
neither count your Lives, nor your Names dear to you; so that you may Finish your Course with Joy, Act. 20.24. Saint James urges to Patience thrice in a Breath, with one of the Arguments in our Text. Jam. 5.7, 8, 9. Be patient, Brothers, unto the Coming of the Lord. Be patient, establish your Hearts;
While they cannot bear the Silent, and undesigned Reprehension, your Diligence and Zeal reflects upon their Sloath & Trifling, in the Work of God, and their own Souls.
While they cannot bear the Silent, and undesigned Reprehension, your Diligence and Zeal reflects upon their Sloth & Trifling, in the Work of God, and their own Souls.
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and need not trouble himself, who, or what-ever is against him. And thus 'tis certainly with every one, who makes Religion his Business in good Earnest.
and need not trouble himself, who, or whatever is against him. And thus it's Certainly with every one, who makes Religion his Business in good Earnest.
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And their Consciences will approve, what the Interest of their Lusts provokes them to condemn in others, that they might escape, being condemned of themselves. Be not discouraged therefore; but take Heart;
And their Consciences will approve, what the Interest of their Lustiest provokes them to condemn in Others, that they might escape, being condemned of themselves. Be not discouraged Therefore; but take Heart;
But because Christ hath chosen you out of the World, therefore the World hateth you, Joh. 15.19. 'Tis the same World which hated Christ, before it hated You, (and kill'd him too) and The Servant is not greater than his Lord. And He fore-told;
But Because christ hath chosen you out of the World, Therefore the World hates you, John 15.19. It's the same World which hated christ, before it hated You, (and killed him too) and The Servant is not greater than his Lord. And He foretold;
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and so the Design hath been spoyl'd, by applying them to Vertuous and Excellent Persons. 'Tis confessedly a vile and hateful Thing, to be an Heretick indeed;
and so the Design hath been spoiled, by applying them to Virtuous and Excellent Persons. It's confessedly a vile and hateful Thing, to be an Heretic indeed;
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This I confess unto thee, that after the way which they call Heresy, so worship I the God of my Fathers; believing all things, which are written in the Law, and in the Prophets.
This I confess unto thee, that After the Way which they call Heresy, so worship I the God of my Father's; believing all things, which Are written in the Law, and in the prophets.
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nay most devilish Scandal out of your Way, (which, whosoever first kindled, hath run like Fire in the Stubble, God in Mercy quench it) that is, That if a Man be zealous in Religion, live as if he did believe indeed there is an Heaven and Hell,
nay most devilish Scandal out of your Way, (which, whosoever First kindled, hath run like Fire in the Stubble, God in Mercy quench it) that is, That if a Man be zealous in Religion, live as if he did believe indeed there is an Heaven and Hell,
that Sloath and Formality can invent, to hide its own Shame, by loading Holy Diligence in the Work of God, with opprobrious and sinister Suspitions. This is a dreadful Stumbling-Block;
that Sloth and Formality can invent, to hide its own Shame, by loading Holy Diligence in the Work of God, with opprobrious and sinister Suspicions. This is a dreadful Stumbling-Block;
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and Holy Doctrine, of the Primitive Christians, and Holy Martyrs? Were all these stark mad? That all must be esteemed so, who endeavour to follow them,
and Holy Doctrine, of the Primitive Christians, and Holy Martyrs? Were all these stark mad? That all must be esteemed so, who endeavour to follow them,
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and Have not so Learned Christ, as to render their Profession, or the Church in which they were taught it, Unsavory 〈 ◊ 〉 but Sweet as Oyntment poured forth.
and Have not so Learned christ, as to render their Profession, or the Church in which they were taught it, Unsavoury 〈 ◊ 〉 but Sweet as Ointment poured forth.
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And if, this notwithstanding, any be found, who to Compensate for their Want of the Power of Godilness, and Good Morality, in Sobriety and Righteousness;
And if, this notwithstanding, any be found, who to Compensate for their Want of the Power of Godilness, and Good Morality, in Sobriety and Righteousness;
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by a furious Zeal, and mighty Noise, for the little disputable Things, (which all confess to be but the List of our Cloath, and Hem of our Garment, to keep the One from Rending, and the Other from Raveling ) shall appeal to the Church, as its only true and genuine Sons.
by a furious Zeal, and mighty Noise, for the little disputable Things, (which all confess to be but the List of our Cloth, and Hem of our Garment, to keep the One from Rending, and the Other from Raveling) shall appeal to the Church, as its only true and genuine Sons.
and have received their Wages? Why stand you here all the Day idle? Matth. 20 6. who cannot plead the Excuse of those, who answered, No Man hath Hired us:
and have received their Wages? Why stand you Here all the Day idle? Matthew 20 6. who cannot plead the Excuse of those, who answered, No Man hath Hired us:
Why are ye slack to go up to P•ssess the Land which God hath promised? Is it not a Land that flows with Milk and Hony, that abounds with Rivers of Pleasure, and Fulness of Joy? O Fools that are so slow of Heart to believe!
Why Are you slack to go up to P•ssess the Land which God hath promised? Is it not a Land that flows with Milk and Honey, that abounds with rivers of Pleasure, and Fullness of Joy? Oh Fools that Are so slow of Heart to believe!
And greater Fools, if ye believe it, and yet lye still, and with the Sluggard cry, A little more Sleep, a little more Slumber, a little more Folding of the Arms to Sleep;
And greater Fools, if you believe it, and yet lie still, and with the Sluggard cry, A little more Sleep, a little more Slumber, a little more Folding of the Arms to Sleep;
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Canst thou sleep so securely on both Ears, as never to hear, or be affrighted with a Dream, of those upbraiding Words; Matth. 25.26. Thou Wicked and Sloathful Servant:
Canst thou sleep so securely on both Ears, as never to hear, or be affrighted with a Dream, of those upbraiding Words; Matthew 25.26. Thou Wicked and Slothful Servant:
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when thy Lord shall say to thee, Out of thine own Mouth will I Judge thee, thou wicked sloathful Servant? Thou knewest that I was an Austere Man, Luk. 19.22. Thou knewest that I had given thee a Work to do of great Importance;
when thy Lord shall say to thee, Out of thine own Mouth will I Judge thee, thou wicked slothful Servant? Thou Knewest that I was an Austere Man, Luk. 19.22. Thou Knewest that I had given thee a Work to do of great Importance;
And that Servant which knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be beaten with many Stripes, St. Luk. 12.46, 47.
And that Servant which knew his Lord's Will, and prepared not himself, neither did according to his Will, shall be beaten with many Stripes, Saint Luk. 12.46, 47.
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The Third and Last Ʋse, to which I shall Improve this Truth, is Exhortation. And I beseech you Brethren, suffer me with all possible Earnestness to Exhort you,
The Third and Last Ʋse, to which I shall Improve this Truth, is Exhortation. And I beseech you Brothers, suffer me with all possible Earnestness to Exhort you,
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as becomes us, and follow the Example of our Master. Is there a Must for Him? Is there a Necessity laid upon the Great Apostle, and a Woe to him, if he Preach not the Gospel? Is there a Curse denounced against him that doth God 's Work Deceitfully, Negligently, Slightly? And, Are those Epithetes so Odious, Dumb Dogs, Greedy Dogs, we have not Patience to hear them,
as becomes us, and follow the Exampl of our Master. Is there a Must for Him? Is there a Necessity laid upon the Great Apostle, and a Woe to him, if he Preach not the Gospel? Is there a Curse denounced against him that does God is Work Deceitfully, Negligently, Slightly? And, are those Epithets so Odious, Dumb Dogs, Greedy Dogs, we have not Patience to hear them,
though God Himself impos'd them? Doth a Sleepy Watch-man imply a Contradiction in the Terms? And, Is it most Intolerable for the Steward to be found Unfaithful, beyond all the Servants in the Family? And yet, Shall we run the Hazard of branding our selves with these hateful Characters? If the Lights of the World be Darkness, How Great will that Darkness be? I• the Salt of the Earth be Ʋnsavoury, Wha• is it Good for,
though God Himself imposed them? Does a Sleepy Watchman imply a Contradiction in the Terms? And, Is it most Intolerable for the Steward to be found Unfaithful, beyond all the Servants in the Family? And yet, Shall we run the Hazard of branding our selves with these hateful Characters? If the Lights of the World be Darkness, How Great will that Darkness be? I• the Salt of the Earth be Ʋnsavoury, Wha• is it Good for,
but in all things approving our selves, as the Ministers of God, 2 Cor. 6.3, 4. From the Highest to the Lowest, from the Bishop to the Deacon, all must be Blameless, 1 Tim. 3. Tit. 1.
but in all things approving our selves, as the Ministers of God, 2 Cor. 6.3, 4. From the Highest to the Lowest, from the Bishop to the Deacon, all must be Blameless, 1 Tim. 3. Tit. 1.
or lay those Burdens upon others, which our selves will not touch with the least of our Fingers? Thou that Teachest another, Teachest thou not thy self? Thou that Preachest a Man should not Steal, do'•• •hou Steal? &c. see Rom. 2. from the 18th. to the 25th. A Careless Minister provides Excuses for his People, and Reproaches for himself. Admit the Meat be Wholesom;
or lay those Burdens upon Others, which our selves will not touch with the least of our Fingers? Thou that Teachest Another, Teachest thou not thy self? Thou that Preachest a Man should not Steal, do'•• •hou Steal? etc. see Rom. 2. from the 18th. to the 25th. A Careless Minister provides Excuses for his People, and Reproaches for himself. Admit the Meat be Wholesome;
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The Example of a Careless Life will pull down more in One Day, than the warmest Exhortation can build up in Ten. Would'st thou therefore promote God 's Work effectually in others, Convince them thou believest thy self the Truth,
The Exampl of a Careless Life will pull down more in One Day, than the warmest Exhortation can built up in Ten. Wouldst thou Therefore promote God is Work effectually in Others, Convince them thou Believest thy self the Truth,
As you were the means of their being Born, and the Occasions of their being Born in Sin; you owe them, both in Love and Justice, your Best Endeavours, that they may be Born again, and made Saints.
As you were the means of their being Born, and the Occasions of their being Born in since; you owe them, both in Love and justice, your Best Endeavours, that they may be Born again, and made Saints.
The Third and Last Branch of the Exhortation, is to All in general; though more especially to Young Persons: 1. To a Speedy Setting about their great Work.
The Third and Last Branch of the Exhortation, is to All in general; though more especially to Young Persons: 1. To a Speedy Setting about their great Work.
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as might render it as effectual to some Dead Soul, as they were upon the Dead - Son of the Widdow of Naim. Luk. 7. Awake thou that sleepest, stand forth from the Dead, and Christ shall give thee Light. Suppose thou heardest God say to thee,
as might render it as effectual to Some Dead Soul, as they were upon the Dead - Son of the Widow of Nain. Luk. 7. Awake thou that Sleepest, stand forth from the Dead, and christ shall give thee Light. Suppose thou heardest God say to thee,
But because it often is with Young Persons (if I may make such an Allusion) as it was with Lazarus, when Christ call'd him forth of his Grave; Joh. 11.44. He that was Dead, came forth bound Hand and Foot, with Grave-Cloaths, and his Face bound about with a Napkin:
But Because it often is with Young Persons (if I may make such an Allusion) as it was with Lazarus, when christ called him forth of his Grave; John 11.44. He that was Dead, Come forth bound Hand and Foot, with Grave-Cloaths, and his Face bound about with a Napkin:
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When they begin to be quickned, and have some Sense of the Necessity of speedy Walking in the Wayes of God; yet their Heads are bound about, they are muffled,
When they begin to be quickened, and have Some Sense of the Necessity of speedy Walking in the Ways of God; yet their Heads Are bound about, they Are muffled,
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and bound Hand and Foot with Grave-Cloaths, hamper'd and shackled with former Customs and Objections, that they can neither walk in God 's Way, nor work for Him:
and bound Hand and Foot with Grave-Cloaths, hampered and shackled with former Customs and Objections, that they can neither walk in God is Way, nor work for Him:
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I will endeavour to loose them, and knock off their Fetters, and remove the Lets and Hinderances of their Motion, and their Speed; and I shall do it briefly:
I will endeavour to lose them, and knock off their Fetters, and remove the Lets and Hindrances of their Motion, and their Speed; and I shall do it briefly:
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First then, 'tis Objected, That Religion is too serious a Work for Young People; as the Philosopher said, Young Men were not fit Hearers of the Precepts of Morality; but, Postquam deferbuit aetas, after the Heats of Youth are boyl'd over;
First then, it's Objected, That Religion is too serious a Work for Young People; as the Philosopher said, Young Men were not fit Hearers of the Precepts of Morality; but, Postquam deferbuit Aetas, After the Heats of Youth Are boiled over;
and therefore, the fitter to restrain the Extravagancy of Youthful Lusts; which, by how much the more Impetuous they are, by so much the stronger Curbs they need, to restrain and keep them in Order:
and Therefore, the fitter to restrain the Extravagancy of Youthful Lustiest; which, by how much the more Impetuous they Are, by so much the Stronger Curbs they need, to restrain and keep them in Order:
For a Man to indulge his Lusts, and profess Religion, I confess, were a way to desecrate and pollute so Holy a thing. But Religion minded in Sincerity, will subdue and mortify them;
For a Man to indulge his Lustiest, and profess Religion, I confess, were a Way to desecrate and pollute so Holy a thing. But Religion minded in Sincerity, will subdue and mortify them;
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And give Subtilty to the Simple, to the Young Man Knowledge and Discretion, Prov. 1.4. Though Youth hath its Inconveniences, which Religion will Correct;
And give Subtlety to the Simple, to the Young Man Knowledge and Discretion, Curae 1.4. Though Youth hath its Inconveniences, which Religion will Correct;
Religion will Relieve against the Incommodities of Youth, and give the Prerogatives of Age, and make them Men in Knowledge and Gravity, who are but Youths in Years:
Religion will Relieve against the Incommodities of Youth, and give the Prerogatives of Age, and make them Men in Knowledge and Gravity, who Are but Youths in years:
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because he kept God's Precepts. Yea, the Wise King carries the Disproportion very high, when he tells us, Eccles. 4.13. That a Poor and Wise Child, is better than an Old and Foolish King.
Because he kept God's Precepts. Yea, the Wise King carries the Disproportion very high, when he tells us, Eccles. 4.13. That a Poor and Wise Child, is better than an Old and Foolish King.
Answ. How absurdly do Sinners suffer themselves to be abused by the Devil, and their own vain Hearts? They now begin to be fit to Live, therefore they must presently Dye! How inconsequent is this Conclusion! How Unreasonable such Reasoning!
Answer How absurdly do Sinners suffer themselves to be abused by the devil, and their own vain Hearts? They now begin to be fit to Live, Therefore they must presently Die! How inconsequent is this Conclusion! How Unreasonable such Reasoning!
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if they turn not, Psal. 7.11, 12, 13. God calls the Righteous, Lights; and he hath more use for them to Shine in the World, than to whelm them Ʋnder the Bushel of Death,
if they turn not, Psalm 7.11, 12, 13. God calls the Righteous, Lights; and he hath more use for them to Shine in the World, than to whelm them Ʋnder the Bushel of Death,
and his Lips from speaking Guile. Let him eschew Evil, and do Good. Finally, We find this Encouragement given to the Good Man, Job 5.26. That he shall come to his Grave in a full Age, like as a Shock of Corn cometh in, in his Season.
and his Lips from speaking Guile. Let him eschew Evil, and do Good. Finally, We find this Encouragement given to the Good Man, Job 5.26. That he shall come to his Grave in a full Age, like as a Shock of Corn comes in, in his Season.
Answ. 'Tis true, I confess, very often, (and 'tis Just with God it should be so) That a Young Hypocrite, proves an Old Apostate: And they who studyed more to appear, than to be, Good;
Answer It's true, I confess, very often, (and it's Just with God it should be so) That a Young Hypocrite, Proves an Old Apostate: And they who studied more to appear, than to be, Good;
shall cease to appear, what they cared not to be: And those who took up the Form of Godlyness, without the Power, shall lose the Credit of their Form, for neglecting the Substance of the Power. And They who would not receive the Love of the Truth, that they might be Saved;
shall cease to appear, what they cared not to be: And those who took up the From of Godliness, without the Power, shall loose the Credit of their From, for neglecting the Substance of the Power. And They who would not receive the Love of the Truth, that they might be Saved;
shall be subject to strong Delusions, to believe Lyes, that they may be Damn'd, 2 Thes. 2. because they took Pleasure in Ʋnrighteousness, even while they made Pretensions unto Righteousness. But the Way of the Just is as the Shining Light, which shineth more and more unto the Perfect Day, Prov. 4.14. The Righteous shall hold on his way, and he that is of Clean Hands shall be stronger and stronger, Job 17.9. Those that be Planted in the House of the Lord, shall Flourish in the Courts of our God;
shall be Subject to strong Delusions, to believe Lyes, that they may be Damned, 2 Thebes 2. Because they took Pleasure in Ʋnrighteousness, even while they made Pretensions unto Righteousness. But the Way of the Just is as the Shining Light, which shines more and more unto the Perfect Day, Curae 4.14. The Righteous shall hold on his Way, and he that is of Clean Hands shall be Stronger and Stronger, Job 17.9. Those that be Planted in the House of the Lord, shall Flourish in the Courts of our God;
The Healthiest Constitutions, are alwayes as lyable to External Accidents, as the most Crazy; and usually more subject to Infectious, and Contagious Diseases.
The Healthiest Constitutions, Are always as liable to External Accidents, as the most Crazy; and usually more Subject to Infectious, and Contagious Diseases.
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And I appeal to your own Observation, whether, (compare one Family with another) the Number of Deceased Children, do not far exceed that of surviving, both Parents and Brethren.
And I appeal to your own Observation, whither, (compare one Family with Another) the Number of Deceased Children, do not Far exceed that of surviving, both Parents and Brothers.
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nor lean upon that broken Reed, (The Hope of Long Life) which hath more than wounded the Hand, hath shivered under Thousands, that put much Stress upon it,
nor lean upon that broken Reed, (The Hope of Long Life) which hath more than wounded the Hand, hath shivered under Thousands, that put much Stress upon it,
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Answ. 'Tis too true, too many Young People defer their Repentance, and delay their Work: But 'tis as true, 'tis like to cost them Dear, and prove their Ruin;
Answer It's too true, too many Young People defer their Repentance, and Delay their Work: But it's as true, it's like to cost them Dear, and prove their Ruin;
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We must live by Rule, not by Example: and if thou wilt needs follow Precedents, chuse the wisest, not the most. And those are they that take Time by the Fore-lock, will not part with the Substance, to catch at the Shadow, nor neglect the Present, in hopes of the Future;
We must live by Rule, not by Exampl: and if thou wilt needs follow Precedents, choose the Wisest, not the most. And those Are they that take Time by the Forelock, will not part with the Substance, to catch At the Shadow, nor neglect the Present, in hope's of the Future;
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But abeve all, the Thief on the Cross; that's his Goliah 's Sword, that's his Inchanted Spear, his trusty Truncheon! What need you make such haste? Remember you not the Thief on the Cross? He was Nail'd to the Fatal Tree, a Thief, a Miscreant,
But abeve all, the Thief on the Cross; that's his Goliath is Sword, that's his Enchanted Spear, his trusty Truncheon! What need you make such haste? remember you not the Thief on the Cross? He was Nailed to the Fatal Tree, a Thief, a Miscreant,
therefore take your Shield to Repel them, lest they pierce you through and through. Answ. These I confess would bear a larger, and more Elaborate Confutation:
Therefore take your Shield to Repel them, lest they pierce you through and through. Answer These I confess would bear a larger, and more Elaborate Confutation:
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Is it as easy to Repent, as to Sin? Canst thou Lift thy self up out of a Deep Well, because thou canst Throw thy self down into the Bottom of it? Doth not this depend immediately upon his Help, whose Gift Repentance is? Must not God give thee both Space to Repent in,
Is it as easy to repent, as to since? Canst thou Lift thy self up out of a Deep Well, Because thou Canst Throw thy self down into the Bottom of it? Does not this depend immediately upon his Help, whose Gift Repentance is? Must not God give thee both Molle to repent in,
and Grace to Repent with, if ever thou Repent in truth? And though he hath often promis'd Pardon to Repentance, he hath never promis'd Repentance to Presumptuous Sinners;
and Grace to repent with, if ever thou repent in truth? And though he hath often promised Pardon to Repentance, he hath never promised Repentance to Presumptuous Sinners;
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and may justly harden His Heart against thee, never to give thee Repentance; it being but a Peradventure, in the most favourable Case. 2 Tim. 2.25, 26. If God Peradventure will give them Repentance, to the acknowledging of the Truth,
and may justly harden His Heart against thee, never to give thee Repentance; it being but a Peradventure, in the most favourable Case. 2 Tim. 2.25, 26. If God Peradventure will give them Repentance, to the acknowledging of the Truth,
yet none sin so desperately, as those who sin upon Presumption of Repentance. As to that of the Eleventh Hour: Take heed of stretching Parables too far.
yet none since so desperately, as those who since upon Presumption of Repentance. As to that of the Eleventh Hour: Take heed of stretching Parables too Far.
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However, remark the Words in Matth. 20.7. When he went out at the Eleventh Hour, and said, Why stand ye here Idle all the Day long? They answered roundly, Because no Man hath Hired us. This is a fair Excuse.
However, remark the Words in Matthew 20.7. When he went out At the Eleventh Hour, and said, Why stand you Here Idle all the Day long? They answered roundly, Because no Man hath Hired us. This is a fair Excuse.
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They come soon enough, who come at the First Call; and they go to work in due time, who go as soon as they are sent, or their Work is set them. But, What is this to you, who have been call'd a Hundred times,; yea, commanded to your Work a Thousand? He that being often Reproved, hardneth his Neck, shall suddenly be destroyed,
They come soon enough, who come At the First Call; and they go to work in due time, who go as soon as they Are sent, or their Work is Set them. But, What is this to you, who have been called a Hundred times,; yea, commanded to your Work a Thousand? He that being often Reproved, Hardeneth his Neck, shall suddenly be destroyed,
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As to that of the Thief on the Cross; who went on a Sinner, and came off a Saint: As the Cross of Christ was a scandal to many at the First; so the Cross of this Happy Thief, is an Unhappy Occasion of stumbling and falling to not a few, to this very Day.
As to that of the Thief on the Cross; who went on a Sinner, and Come off a Saint: As the Cross of christ was a scandal to many At the First; so the Cross of this Happy Thief, is an Unhappy Occasion of stumbling and falling to not a few, to this very Day.
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There were Two Thieves Crucifyed at that time, and but One Repented; and thou mayst prove the Impenitent One: and, What will thy Case then be? But that's the very least that can be said.
There were Two Thieves crucified At that time, and but One Repented; and thou Mayest prove the Impenitent One: and, What will thy Case then be? But that's the very lest that can be said.
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There is but this One Example in all the Bible; and this One is Recorded, that none might Despair; and but this One, that none may Presume. And this being a single Instance, (we say, One Swallow makes no Summer ) thou may'st as well Spur thy Ass, till thou make him speak, because thou readest, Balaam 's Ass once spake with Man's Voyce, (as Holy Mr. Greenham smartly upbraids such Men's Folly) as promise thy self the like. But consider the Time;
There is but this One Exampl in all the bible; and this One is Recorded, that none might Despair; and but this One, that none may Presume. And this being a single Instance, (we say, One Swallow makes no Summer) thou Mayest as well Spur thy Ass, till thou make him speak, Because thou Readest, balaam is Ass once spoke with Man's Voice, (as Holy Mr. Greenham smartly upbraids such Men's Folly) as promise thy self the like. But Consider the Time;
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it was when our Lord was Crucifyed in greatest Ignominy; and He thought good to shew His Royalty, and an extraordinary Munificence, to counterballance the Infamy of His Dying on the Accursed Tree;
it was when our Lord was crucified in greatest Ignominy; and He Thought good to show His Royalty, and an extraordinary Munificence, to counterbalance the Infamy of His Dying on the Accursed Tree;
Kings may on their Coronation-Day open the Prisons, and let loose Offenders, such as they will not Pardon afterwards, in all their Reign. The Conduits may then flow with Wine, though they run Common Water alwayes after:
Kings may on their Coronation day open the Prisons, and let lose Offenders, such as they will not Pardon afterwards, in all their Reign. The Conduits may then flow with Wine, though they run Common Water always After:
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He Pleaded Christ 's Cause openly, Rebuked his Fellow-Sufferer, Own'd a Rejected Saviour, when the Priests and Elders not only Condemned Him, but Mocked and Blasphemed Him;
He Pleaded christ is Cause openly, Rebuked his Fellow-sufferer, Owned a Rejected Saviour, when the Priests and Elders not only Condemned Him, but Mocked and Blasphemed Him;
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O ye Young Ones, Confirm that Observation by your Speedy Turning unto God! But then, resolve to proceed in your Work with Diligence, which is the Last Thing to be spoken to.
O you Young Ones, Confirm that Observation by your Speedy Turning unto God! But then, resolve to proceed in your Work with Diligence, which is the Last Thing to be spoken to.
Now, in this Exhortation to Diligence, Three Things will be requisite, to render it more effectual: 1. To Caution you against the Hinderances, which Obstruct it.
Now, in this Exhortation to Diligence, Three Things will be requisite, to render it more effectual: 1. To Caution you against the Hindrances, which Obstruct it.
who took such a deal of Care and Pains, to please God, and save their Souls; and thought the Way to Heaven, was by Self-Denyal and Mortification, Prayers and Fasting;
who took such a deal of Care and Pains, to please God, and save their Souls; and Thought the Way to Heaven, was by Self-Denyal and Mortification, Prayers and Fasting;
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I beseech you therefore, beware of such an Opinion, as will greatly tempt you to be Remiss in the Work of God; and remember who bid, Strive to enter in at the Streight-Gate;
I beseech you Therefore, beware of such an Opinion, as will greatly tempt you to be Remiss in the Work of God; and Remember who bid, Strive to enter in At the Streight-Gate;
and doubtless the Difficulty, and no Discipline, is so hard, as for him to learn to do Well, who hath been accustomed to do Evil. Self is a bold Competitor with God; and must be used Roughly,
and doubtless the Difficulty, and no Discipline, is so hard, as for him to Learn to do Well, who hath been accustomed to do Evil. Self is a bold Competitor with God; and must be used Roughly,
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And, by a strange Fondness, thou wilt spare the Traytor, which watches to destroy thee. Though Christ Rejected the Temptation, Favour thy self, with a Get thee behind Me, Satan;
And, by a strange Fondness, thou wilt spare the Traitor, which watches to destroy thee. Though christ Rejected the Temptation, Favour thy self, with a Get thee behind Me, Satan;
That he may appear Impartial, in Rejecting Loyterers, and Rewarding Labourers: That his Servants may have Opportunity to exercise those Graces, which else there would be no occasion for:
That he may appear Impartial, in Rejecting Loiterers, and Rewarding Labourers: That his Servants may have Opportunity to exercise those Graces, which Else there would be no occasion for:
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that thou betray not thy self to Sloth and Remissness, to thy own Eternal Ruin. Secondly, Yet run not into the other Extream, while thou avoydest this;
that thou betray not thy self to Sloth and Remissness, to thy own Eternal Ruin. Secondly, Yet run not into the other Extreme, while thou avoidest this;
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and a supposed Impossibility of Attainment, naturally produces Despair. When once we say, There is no Hope; the next word will be, Why should I wait any longer? Why should I strive any more? But, Be not Sloathful; but Followers of them, who through Faith and Patience inherit the Promises.
and a supposed Impossibility of Attainment, naturally produces Despair. When once we say, There is no Hope; the next word will be, Why should I wait any longer? Why should I strive any more? But, Be not Slothful; but Followers of them, who through Faith and Patience inherit the Promises.
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And watch carefully against that Snare, Satan layes in the way of so many; If I be not Elected, all my Labour will be in vain: I cannot alter God's Decrees. Vain Creature!
And watch carefully against that Snare, Satan lays in the Way of so many; If I be not Elected, all my Labour will be in vain: I cannot altar God's Decrees. Vain Creature!
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What hast thou to do with God 's Decrees? Who made thee of His Council? Mind thou what is written in the Word, Which is nigh thee in thy Mouth, and in thy Heart:
What hast thou to do with God is Decrees? Who made thee of His Council? Mind thou what is written in the Word, Which is High thee in thy Mouth, and in thy Heart:
and abound, they make you, that you shall be neither Barren nor Ʋnfruitful, &c. And, Vers. 10. Giving Diligence to make your Calling and Election sure.
and abound, they make you, that you shall be neither Barren nor Ʋnfruitful, etc. And, Vers. 10. Giving Diligence to make your Calling and Election sure.
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How many Scriptures speak the same Sense, (nay, 'tis the Scope of all the Scripture ) with Gal. 6.7, 8, 9. Whatsoever a Man Soweth, that shall he also Reap;
How many Scriptures speak the same Sense, (nay, it's the Scope of all the Scripture) with Gal. 6.7, 8, 9. Whatsoever a Man Soweth, that shall he also Reap;
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And as He will not suffer any of His to be Tempted above their Strength; so neither will he task them above their Sufficiency, they shall receive from Him.
And as He will not suffer any of His to be Tempted above their Strength; so neither will he task them above their Sufficiency, they shall receive from Him.
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And thou may'st Counter-ballance the Hardness of thy Work, by weighing its Necessity, its Excellency, the Assistance He is ready to afford thee, the Acceptance He hath promised thee,
And thou Mayest Counterbalance the Hardness of thy Work, by weighing its Necessity, its Excellency, the Assistance He is ready to afford thee, the Acceptance He hath promised thee,
I reckon that the Sufferings of this present time, are not worthy to be compared with the Glory that shall be Revealed in us, Rom. 8.18 For our light Afflictions, (and yet the Patient Bearing them, is the hardest peice of our work) which are but for a moment, work for us a far more Exceeding,
I reckon that the Sufferings of this present time, Are not worthy to be compared with the Glory that shall be Revealed in us, Rom. 8.18 For our Light Afflictions, (and yet the Patient Bearing them, is the Hardest piece of our work) which Are but for a moment, work for us a Far more Exceeding,
Though to the Corrupt Sense of Flesh and Blood, Wicked Men seem to have the Advantage of Good Men, in respect of their Work; yet Good Men have the Advantage of them infinitely, in respect of their Master. The Saints may have Hard Work, but they have no Hard Master; but One who will help them to do their Work, and yet Reward them,
Though to the Corrupt Sense of Flesh and Blood, Wicked Men seem to have the Advantage of Good Men, in respect of their Work; yet Good Men have the Advantage of them infinitely, in respect of their Master. The Saints may have Hard Work, but they have no Hard Master; but One who will help them to do their Work, and yet Reward them,
for that which satisfyeth not? Isa. 55.2. And, What Profit hath he, who hath laboured for the Wind? Eccles. 5.16. and Reproacheth them, who weary themselves for very Vanity, Hab. 2.13. and warns us Not to labour for the Meat that perisheth, Joh. 6. And 'tis truly a Reproach to a Man, to bestow much Pains on that which will not answer it.
for that which Satisfieth not? Isaiah 55.2. And, What Profit hath he, who hath laboured for the Wind? Eccles. 5.16. and Reproacheth them, who weary themselves for very Vanity, Hab. 2.13. and warns us Not to labour for the Meat that Perishes, John 6. And it's truly a Reproach to a Man, to bestow much Pains on that which will not answer it.
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And if the Devil, or thy own Heart, can mis-perswade thee concerning God's Work, and turn the same Weapon against thy Diligence in it, which God hath formed against thy Labouring in theirs;
And if the devil, or thy own Heart, can mis-perswade thee Concerning God's Work, and turn the same Weapon against thy Diligence in it, which God hath formed against thy Labouring in theirs;
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Study therefore the Excellency of this Work, which directly tends to rescue thee out of the Basest slavery to Sin and Satan, to repair thy Decayed Nature, to restore and recover the Image of God, and make thee Partaker of the Divine Nature; to fill thy Soul with Peace,
Study Therefore the Excellency of this Work, which directly tends to rescue thee out of the Basest slavery to since and Satan, to repair thy Decayed Nature, to restore and recover the Image of God, and make thee Partaker of the Divine Nature; to fill thy Soul with Peace,
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And, were there nothing else to be said of it, or for it, that Work must needs be Excellent, which renders them more Excellent than their Neighbours; and denominates them the Excellent of the Earth, and such as the World is not Worthy of, who are Employ'd in it.
And, were there nothing Else to be said of it, or for it, that Work must needs be Excellent, which renders them more Excellent than their Neighbours; and denominates them the Excellent of the Earth, and such as the World is not Worthy of, who Are Employed in it.
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He cannot do God 's Work with any Comfort and Assurance, who knows it not; but is sometimes right, and sometimes wrong, alwayes Anxious and uneasy to himself:
He cannot do God is Work with any Comfort and Assurance, who knows it not; but is sometime right, and sometime wrong, always Anxious and uneasy to himself:
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Wisdom is the Principal Thing (to direct thee in thy Work;) therefore, Get Wisdom; and with all thy getting, get Ʋnderstanding, Prov. 4.7. No Man can aim Right, that Shoots blindfold.
Wisdom is the Principal Thing (to Direct thee in thy Work;) Therefore, Get Wisdom; and with all thy getting, get Ʋnderstanding, Curae 4.7. No Man can aim Right, that Shoots blindfold.
If this Humour prevail, and thou be Delicate, Soft, and Tender, thou wilt shrink and give back, at the first Difficulty which steps forth to meet thee.
If this Humour prevail, and thou be Delicate, Soft, and Tender, thou wilt shrink and give back, At the First Difficulty which steps forth to meet thee.
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He is not fit to make a Souldier, that can endure no Hardship. Thou therefore endure Hardness as a Good Souldier of Jesus Christ, 2 Tim. 2.3. He that loveth Pleasure, shall be a Poor Man, Prov. 21.17. And who so loves his Ease, Poverty shall come upon him as an Armed Man. They can never serve God acceptably, who serve their Lusts and Pleasures willingly:
He is not fit to make a Soldier, that can endure no Hardship. Thou Therefore endure Hardness as a Good Soldier of jesus christ, 2 Tim. 2.3. He that loves Pleasure, shall be a Poor Man, Curae 21.17. And who so loves his Ease, Poverty shall come upon him as an Armed Man. They can never serve God acceptably, who serve their Lustiest and Pleasures willingly:
And they Who are Lovers of Pleasures more than Lovers of God, may possibly attain a Form of Godlyness, but will certainly Deny the Power of it, 2 Tim. 3.4, 5. For the Pleasures of this World, choak the Seed of the Word,
And they Who Are Lovers of Pleasures more than Lovers of God, may possibly attain a From of Godliness, but will Certainly Deny the Power of it, 2 Tim. 3.4, 5. For the Pleasures of this World, choke the Seed of the Word,
This over-charges the Heart, and distracts the Mind, that it cannot wait on God. No Man can serve God and Mammon. Our Breasts are too narrow, to lodge so many, and so contrary Inmates.
This overcharges the Heart, and distracts the Mind, that it cannot wait on God. No Man can serve God and Mammon. Our Breasts Are too narrow, to lodge so many, and so contrary Inmates.
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Next to them who cannot find an Heart to serve God, they are to be pittyed who cannot find Time to serve Him: And the truth is, they therefore can find no Time for this Work,
Next to them who cannot find an Heart to serve God, they Are to be pitied who cannot find Time to serve Him: And the truth is, they Therefore can find no Time for this Work,
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VVhen on the contrary, Willingness makes them like the Chariots of Aminadab, Cant. 6.12, sets them on the Chariots of my Willing People, as the Margin there.
When on the contrary, Willingness makes them like the Chariots of Aminadab, Cant 6.12, sets them on the Chariots of my Willing People, as the Margin there.
In God 's Offerings for the Tabernacle, the Directions were to Receive them from them who brought them with a Willing Heart, Exod. 35.5, 21, 29. And when they were Willing, they bring more than enough, Exod. 36.5.
In God is Offerings for the Tabernacle, the Directions were to Receive them from them who brought them with a Willing Heart, Exod 35.5, 21, 29. And when they were Willing, they bring more than enough, Exod 36.5.
The Servant that Lov'd his Master, would refuse the Freedom the Law provided for him; and would have his Ear bored at his Door-Post, and be his Servant for ever; not by Constraint, but Choyce.
The Servant that Loved his Master, would refuse the Freedom the Law provided for him; and would have his Ear bored At his Door-Post, and be his Servant for ever; not by Constraint, but Choice.
and excites both quick and constant Motion. It offers a pleasing, welcom Violence; and constrains to follow whithersoever it leads, without Strugling or Resisting.
and excites both quick and constant Motion. It offers a pleasing, welcome Violence; and constrains to follow whithersoever it leads, without Struggling or Resisting.
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The Ant, which is the Natural Emblem of Diligence, is said to be Exceeding Wise, Prov. 30.24, 25. Torpet robor sine Prudentia: Strength is good for little, without good Contrivance to direct;
The Ant, which is the Natural Emblem of Diligence, is said to be Exceeding Wise, Curae 30.24, 25. Torpet robor sine Prudence: Strength is good for little, without good Contrivance to Direct;
and Wisdom is profitable to Direct, Eccles. 10.10. and it Strengtheneth the Wise more than Ten mighty Men, that are in the City, Eccles. 7.19. Which made Wise Solomon conclude, That Wisdom is better than Strength, Eccles. 9.16.
and Wisdom is profitable to Direct, Eccles. 10.10. and it Strengtheneth the Wise more than Ten mighty Men, that Are in the city, Eccles. 7.19. Which made Wise Solomon conclude, That Wisdom is better than Strength, Eccles. 9.16.
Labour well tim'd, is the Life of Labour. One Blow upon the Heated Iron, will do more than Twenty while it is Cold. It will also fore-see Hinderances, and prevent and obviate them:
Labour well timed, is the Life of Labour. One Blow upon the Heated Iron, will do more than Twenty while it is Cold. It will also foresee Hindrances, and prevent and obviate them:
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Fourthly, Speed, and timely Application to thy Work, is neither the Least, nor the Last Help to Diligence. Expedition is the Life of Action. 'Tis next to doing no Time, to resolve not to do till next Time.
Fourthly, Speed, and timely Application to thy Work, is neither the Least, nor the Last Help to Diligence. Expedition is the Life of Actium. It's next to doing no Time, to resolve not to do till next Time.
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And those, who are asham'd bluntly to say, We will not, disguise their Disobedience, by saying, We will here-after. But this Language is never found in the Mouth of Diligence. God charges us concerning our Brother;
And those, who Are ashamed bluntly to say, We will not, disguise their Disobedience, by saying, We will hereafter. But this Language is never found in the Mouth of Diligence. God charges us Concerning our Brother;
Say not to him, Go thy way, and come again to Morrow, when thou hast it by thee, Prov. 3.28. Speed layes no Blocks in its own way, invents no Occasions of Delay;
Say not to him, Go thy Way, and come again to Morrow, when thou hast it by thee, Curae 3.28. Speed lays no Blocks in its own Way, invents no Occasions of delay;
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Thus a Man, that is preparing to Worship God, or to set a-part a Day to retire, to spend in Devotion, in Prayer and Fasting, in Examining his Heart and Wayes,
Thus a Man, that is preparing to Worship God, or to Set apart a Day to retire, to spend in Devotion, in Prayer and Fasting, in Examining his Heart and Ways,
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Fifthly, Industry is another great Help to Diligence. Industry is the bending of our Minds, with all our Might, to make any thing our Business; and to regard it chiefly.
Fifthly, Industry is Another great Help to Diligence. Industry is the bending of our Minds, with all our Might, to make any thing our Business; and to regard it chiefly.
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and is indiff•rent about the Success of other M•tters, provided this may succeed well. This Industry will avoid Diversions, will not be turned out of the way;
and is indiff•rent about the Success of other M•tters, provided this may succeed well. This Industry will avoid Diversions, will not be turned out of the Way;
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As 'tis said of our Lord, who had set His Heart upon the Work of God, to be done at Jerusalem; Men might read it in His Face: Luk. 9.53. His Face was as though He would go to Jerusalem.
As it's said of our Lord, who had Set His Heart upon the Work of God, to be done At Jerusalem; Men might read it in His Face: Luk. 9.53. His Face was as though He would go to Jerusalem.
and the later, to recover his Journeys End. An Industrious Student will eke out his Day by Candle-Light, to Redeem the Time, those Thieves of Time and Learning, impertinent Visitants, had stollen from him.
and the later, to recover his Journeys End. an Industria Student will eke out his Day by Candle-Light, to redeem the Time, those Thieves of Time and Learning, impertinent Visitants, had stolen from him.
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and should have learned, whil'st a Child? How far from the Kingdom of Heaven? In what danger of being be-nighted? How will he bestir himself? Yea, he'll serve himself of all Occurrences, and hook in Advantages;
and should have learned, whilst a Child? How Far from the Kingdom of Heaven? In what danger of being benighted? How will he Bestir himself? Yea, he'll serve himself of all Occurrences, and hook in Advantages;
will Spiritualize, and Extract Heaven out of Earth, and press the very World, against its will, to serve him some way in the VVork of God: And the Clog which is fastned to his Foot, to keep him down,
will Spiritualize, and Extract Heaven out of Earth, and press the very World, against its will, to serve him Some Way in the VVork of God: And the Clog which is fastened to his Foot, to keep him down,
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Shall that Man put to Sea, who cannot see the VVaves toss or hear the VVind bluster? They must be Valiant for the Truth, who will be Diligent to seek it, or hold it fast.
Shall that Man put to Sea, who cannot see the VVaves toss or hear the VVind bluster? They must be Valiant for the Truth, who will be Diligent to seek it, or hold it fast.
But he must study to attain an Holy Greatness of Spirit, and True Gallantry of Mind, who resolves to be Good in spight of Satan, and all his Instruments.
But he must study to attain an Holy Greatness of Spirit, and True Gallantry of Mind, who resolves to be Good in spite of Satan, and all his Instruments.
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Resist the Devil, (saith St. James) and he will fly from you, 4.7. Whom Resist stedfast in the Faith, saith St. Peter, 1-5. 9. Contend earnestly for the Faith, saith St. Jude, vers. 3. In nothing Terrifyed, saith St. Paul, Phil. 1.27. And again;
Resist the devil, (Says Saint James) and he will fly from you, 4.7. Whom Resist steadfast in the Faith, Says Saint Peter, 1-5. 9. Contend earnestly for the Faith, Says Saint U^de, vers. 3. In nothing Terrified, Says Saint Paul, Philip 1.27. And again;
Watch ye, stand fast in the Faith, quit you like Men, be strong, 1 Cor. 16.13. Only take heed you presume not to stand in your own Strength, (that's the way to fall;) But, Be strong in the Lord, and in the Power of his Might:
Watch you, stand fast in the Faith, quit you like Men, be strong, 1 Cor. 16.13. Only take heed you presume not to stand in your own Strength, (that's the Way to fallen;) But, Be strong in the Lord, and in the Power of his Might:
that ye may be able to withstand, in the Evil Day; and having done all, to stand, Ephes. 6.10, 11, 13. This Courage will help your Diligence, because it will enable you to venture the Expence your Work requires of you;
that you may be able to withstand, in the Evil Day; and having done all, to stand, Ephesians 6.10, 11, 13. This Courage will help your Diligence, Because it will enable you to venture the Expense your Work requires of you;
So this •ourage will help you to it, as the Apostle plainly implys, when Vers 35 he bids them, Not cast away their Confidence, which hath great Recompence of Reward.
So this •ourage will help you to it, as the Apostle plainly Implies, when Vers 35 he bids them, Not cast away their Confidence, which hath great Recompense of Reward.
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Yea, not only look for Labour with Contentment, but take Pleasure in Difficulties; as the Graver likes his Wood or Stone the better, the harder 'tis in Cutting.
Yea, not only look for Labour with Contentment, but take Pleasure in Difficulties; as the Graver likes his Wood or Stone the better, the harder it's in Cutting.
and in the Evening withhold not thy Hand. Eccles. 11.6. The Holy Fire was never to go out upon the Altar; and there was a Continual Sacrifice to be Offered upon it.
and in the Evening withhold not thy Hand. Eccles. 11.6. The Holy Fire was never to go out upon the Altar; and there was a Continual Sacrifice to be Offered upon it.
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The Old Apologue of the Race run by the Hare, and the Snail, (seemingly an unequal Match) shews what Advantage comes by Constancy: The Hare had quickly left the Snail so far behind, they were out of sight of one another;
The Old Apologue of the Raze run by the Hare, and the Snail, (seemingly an unequal Match) shows what Advantage comes by Constancy: The Hare had quickly left the Snail so Far behind, they were out of sighed of one Another;
'tis true, she went but softly, but she went Constantly, and that won; came first to the Goal. This Constancy intermits not. Magnae Diligentiae est nunquam feriari:
it's true, she went but softly, but she went Constantly, and that wone; Come First to the Goal. This Constancy intermits not. Great Diligentiae est Never feriari:
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not Joshua 's Sun, it stands not still; not as Hezekiah 's, it goes not back: But as David 's, Psal. 19 Which is as a Bridegroom coming out of his Chamber,
not joshua is Sun, it Stands not still; not as Hezekiah is, it Goes not back: But as David is, Psalm 19 Which is as a Bridegroom coming out of his Chamber,
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Nature will not leave its working, till it hath finished its work. Living Creatures cease not to grow, till they have attained full Stature, and just Dimensions:
Nature will not leave its working, till it hath finished its work. Living Creatures cease not to grow, till they have attained full Stature, and just Dimensions:
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And so 'twill be with the New Creature. Ephes. 4.13. It gives not over, Till it come to a Perfect Man, unto the Measure of the Stature of the Fulness of Christ.
And so it'll be with the New Creature. Ephesians 4.13. It gives not over, Till it come to a Perfect Man, unto the Measure of the Stature of the Fullness of christ.
The Stony-Ground brought no Fruit to Perfection, Luk. 8.14. but its Crop was as the Corn on the House-top, Psal. 129.7. which withereth before it groweth up;
The Stony-ground brought no Fruit to Perfection, Luk. 8.14. but its Crop was as the Corn on the Housetop, Psalm 129.7. which withereth before it grows up;
And 'twas the Unwise Builder, that began to Build, but was not able (was not careful) to Finish, Luk. 14.30. Add therefore this last Care to all the rest, To be Constant in thy Course of Diligence.
And 'twas the Unwise Builder, that began to Built, but was not able (was not careful) to Finish, Luk. 14.30. Add Therefore this last Care to all the rest, To be Constant in thy Course of Diligence.
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I now come to Conclude All, by Exhorting you in the Emphatical Language of the Text, to work your Work, to provoke you to the utmost Care and Diligence about it.
I now come to Conclude All, by Exhorting you in the Emphatical Language of the Text, to work your Work, to provoke you to the utmost Care and Diligence about it.
In a word, The Sum of them is, to Command us to Honour God, and be Wise to Salvation. And Thou hast Commanded us to keep these Precepts diligently, Psal. 119.3.
In a word, The Sum of them is, to Command us to Honour God, and be Wise to Salvation. And Thou hast Commanded us to keep these Precepts diligently, Psalm 119.3.
What hot and burning Thunder-bolts, are such Sentences as these charg'd with? Cursed be the Man, that doth the Work of God deceitfully: He that Believeth not, shall be Damned:
What hight and burning Thunderbolts, Are such Sentences as these charged with? Cursed be the Man, that does the Work of God deceitfully: He that Believeth not, shall be Damned:
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The Lord Jesus shall be Revealed from Heaven, with His Mighty Angels, in flaming Fire, taking Vengeance on those who know not God, and obey not the Gospel of our Lord Jesus Christ;
The Lord jesus shall be Revealed from Heaven, with His Mighty Angels, in flaming Fire, taking Vengeance on those who know not God, and obey not the Gospel of our Lord jesus christ;
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and after David, Jehosophat, Hezechias, Josiah, &c. with the Holy Apostles, and Saints, Recorded in the New-Testament: Or His Wrath against Wicked Men,
and After David, Jehoshaphat, Hezekiah, Josiah, etc. with the Holy Apostles, and Saints, Recorded in the New testament: Or His Wrath against Wicked Men,
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Such as Hophni and Phineas, those Sons of Belial, who polluted their Priesthood, and caused Men to Abhor (Oh horrible Wickedness!) the Lord 's Service. Such as Judas, Ananias, and Saphira, Demas, the Foolish Virgins, Dives, and the Slothful Servant, and abundance more;
Such as Hophni and Phinehas, those Sons of Belial, who polluted their Priesthood, and caused Men to Abhor (O horrible Wickedness!) the Lord is Service. Such as Judas, Ananias, and Sapphira, Demas, the Foolish Virgins, Dives, and the Slothful Servant, and abundance more;
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and Not to be sloathful, but Followers of them, who through Faith and Patience, inherit the Promises, Heb. 6.11, 12. knowing that our Labour shall be no more in vain, than theirs was:
and Not to be slothful, but Followers of them, who through Faith and Patience, inherit the Promises, Hebrew 6.11, 12. knowing that our Labour shall be no more in vain, than theirs was:
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Lastly, The Prayers Recorded in the Scriptures, which make a greater Part of it, than is commonly taken Notice of, have most of them a direct Aspect upon this Work;
Lastly, The Prayers Recorded in the Scriptures, which make a greater Part of it, than is commonly taken Notice of, have most of them a Direct Aspect upon this Work;
The Good Lord pardon every one, that prepareth his Heart to seek God, the Lord God of his Fathers, though he be not Cleansed according to the Purification of the Sanctuary.
The Good Lord pardon every one, that Prepareth his Heart to seek God, the Lord God of his Father's, though he be not Cleansed according to the Purification of the Sanctuary.
But, What need I glance at any other Instances, when of the Six Petitions of that most Incomparable Prayer, which our Lord Himself hath taught us, Five of them look directly this way.
But, What need I glance At any other Instances, when of the Six Petitions of that most Incomparable Prayer, which our Lord Himself hath taught us, Five of them look directly this Way.
Thus you see, that one Principle End for which the Holy Bible was written, was to quicken and provoke us to Diligence in this Work of God: Which Consideration alone, might,
Thus you see, that one Principle End for which the Holy bible was written, was to quicken and provoke us to Diligence in this Work of God: Which Consideration alone, might,
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The Motives to provoke our Diligence in this Work, which occur obviously, are so many, 'tis hard to couch them together in the Conclusion of a Discourse.
The Motives to provoke our Diligence in this Work, which occur obviously, Are so many, it's hard to couch them together in the Conclusion of a Discourse.
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Hear what the Scripture saith of it in general; The Hand of the Diligent shall bear Rule, Prov. 12.24. To which agrees the Greek Proverb, NONLATINALPHABET;
Hear what the Scripture Says of it in general; The Hand of the Diligent shall bear Rule, Curae 12.24. To which agrees the Greek Proverb,;
All things are made its Servants. The Hand of the Diligent maketh Rich, Prov. 10.4. Diligentia factitia fortuna; Diligence is an Artificial Good Fortune. Ʋnica Naturae, & Fortunae victrix;
All things Are made its Servants. The Hand of the Diligent makes Rich, Curae 10.4. Diligentia factitia fortuna; Diligence is an Artificial Good Fortune. Ʋnica Naturae, & Fortunae victrix;
Two things are most hardly vanquisht; Nature, and Ill Luck; yet Diligence will Conquer both: The Reluctances of Nature, and the cross Accidents of Bad Fortune.
Two things Are most hardly vanquished; Nature, and Ill Luck; yet Diligence will Conquer both: The Reluctances of Nature, and the cross Accidents of Bad Fortune.
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The Soul of the Diligent shall be made Fat, Prov. 13.4. The Thoughts of the Diligent tend only to Plenteousness, Prov. 21.5. Seest thou a Man Diligent in his Business? he shall stand before Kings, he shall not stand before Mean Men, Prov. 22.29.
The Soul of the Diligent shall be made Fat, Curae 13.4. The Thoughts of the Diligent tend only to Plenteousness, Curae 21.5. See thou a Man Diligent in his Business? he shall stand before Kings, he shall not stand before Mean Men, Curae 22.29.
Now, the Man who loves the Peace, or is afraid of the Disquiet of his own Conscience, had need be Diligent. Hear what St. Paul saith of it; 2 Cor. 1.12. This is our Rejoycing, the Testimony of our Conscience, That in Simplicity, and Godly Sincerity, we have had our Conversation in this World.
Now, the Man who loves the Peace, or is afraid of the Disquiet of his own Conscience, had need be Diligent. Hear what Saint Paul Says of it; 2 Cor. 1.12. This is our Rejoicing, the Testimony of our Conscience, That in Simplicity, and Godly Sincerity, we have had our Conversation in this World.
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And let me tell you, Diligence and Faithfulness, in the Work of God, is the only Thing, upon which Peace and inward Comfort do depend, and from which it ariseth.
And let me tell you, Diligence and Faithfulness, in the Work of God, is the only Thing, upon which Peace and inward Comfort do depend, and from which it arises.
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Yea, disappointed Diligence will yield more Peace, than successful Sloath: For our Comfort dependeth upon what belongs to our selves, not upon what is without us, and beyond our Power.
Yea, disappointed Diligence will yield more Peace, than successful Sloth: For our Comfort dependeth upon what belongs to our selves, not upon what is without us, and beyond our Power.
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Duty and Diligence, that's our part; Success, and to give Attainment, that's God 's part. And 'tis the Conscience of discharged Duty, which yields us Comfort;
Duty and Diligence, that's our part; Success, and to give Attainment, that's God is part. And it's the Conscience of discharged Duty, which yields us Comfort;
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yet shall he assuredly find it with God. Though Israel be not gathered, yet shall I be Glorious in the Eyes of the Lord, and my God shall be my Strength, Isa. 49.5.
yet shall he assuredly find it with God. Though Israel be not gathered, yet shall I be Glorious in the Eyes of the Lord, and my God shall be my Strength, Isaiah 49.5.
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And Diligence is as Honourable, as Comfortable: Nothing reflects a greater Glory upon a Man, than Sedulity. And those who are too Lazy to imitate him, will yet either Admire, or Envy him;
And Diligence is as Honourable, as Comfortable: Nothing reflects a greater Glory upon a Man, than Sedulity. And those who Are too Lazy to imitate him, will yet either Admire, or Envy him;
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And by scattering those Clouds, shall himself Shine as the Stars, for ever and ever, Dan 12.3. One Diligent Man, who is active in the Work of God, may be as a Soul to put Life and Spirit into a great many:
And by scattering those Clouds, shall himself Shine as the Stars, for ever and ever, Dan 12.3. One Diligent Man, who is active in the Work of God, may be as a Soul to put Life and Spirit into a great many:
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who saith not, Go, ye; But, Come with me, or, Let us go. The spreading and flourishing Estate of Religion, was fore-told by the Prophet Zechariah, in Chap. 8. 21. in words very remarkable to this purpose:
who Says not, Go, you; But, Come with me, or, Let us go. The spreading and flourishing Estate of Religion, was foretold by the Prophet Zechariah, in Chap. 8. 21. in words very remarkable to this purpose:
Gideon taught his Souldiers by Exampel: Look on me, and it shall be, that what ye see me do, that shall ye do, Judg. 7.17. Alexander us'd to March First: And Q. Curtius tells us, That in storming a City, he was the First that leap't down off the Walls amongst the Enemies;
gideon taught his Soldiers by Exampel: Look on me, and it shall be, that what you see me do, that shall you do, Judges 7.17. Alexander used to March First: And Q. Curtius tells us, That in storming a city, he was the First that leapt down off the Walls among the Enemies;
Caesar us'd to leave his Horse, and go on Foot in Hard Marches, that the Private Souldiers might not be discouraged with those Hardships, in which their General bore the First Part. 'Twill get a Crazy Man a Stomach, to see an Hungry Man feed.
Caesar used to leave his Horse, and go on Foot in Hard Marches, that the Private Soldiers might not be discouraged with those Hardships, in which their General boar the First Part. It'll get a Crazy Man a Stomach, to see an Hungry Man feed.
Be Diligent therefore in this Work of God, that thou may'st make others so: And besides the Benefit which they shall reap, it will redound to thy Advantage.
Be Diligent Therefore in this Work of God, that thou Mayest make Others so: And beside the Benefit which they shall reap, it will redound to thy Advantage.
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yet our main Interest is, and our Business ought to be, to please Him; according to that of the Apostle, 2 Cor. 5.9. We labour (or are Ambitious, as the Original Word signifies) that we may be Accepted of Him;
yet our main Interest is, and our Business ought to be, to please Him; according to that of the Apostle, 2 Cor. 5.9. We labour (or Are Ambitious, as the Original Word signifies) that we may be Accepted of Him;
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and by that Neglect, were accounted to despise Him: So, This People honoureth me with their Lips, Matth. 15.8. which was indeed, but a Mock-Honour, because it was no more;
and by that Neglect, were accounted to despise Him: So, This People Honoureth me with their Lips, Matthew 15.8. which was indeed, but a Mock-Honour, Because it was no more;
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but had been Real Honour, if it had proceeded from their Hearts. And we Glorify God in our Bodies and Spirits, 1 Cor. 6.20. when we dedicate both to His Service.
but had been Real Honour, if it had proceeded from their Hearts. And we glorify God in our Bodies and Spirits, 1 Cor. 6.20. when we dedicate both to His Service.
as the Israelites promised to Joshua, Chap. 1.16, 17, 18. which was greatly for his Honour: So our Diligence in God's Work, gives Him the Honour of being a Wise, a Righteous, a Gracious, an All-sufficient, a Faithful GOD;
as the Israelites promised to joshua, Chap. 1.16, 17, 18. which was greatly for his Honour: So our Diligence in God's Work, gives Him the Honour of being a Wise, a Righteous, a Gracious, an All-sufficient, a Faithful GOD;
and therefore, shall not fail of a Sure, an exceeding Great, and an Everlasting Reward: For that He is a Rewarder of them that Diligently seek Him, is the First Principle, and the very Corner-Stone, on which Religion is Built, Heb. 11.6. The Next Head, from whence we might draw Motives to Diligence, is the Evil of Sloath: For Contraries expel each other.
and Therefore, shall not fail of a Sure, an exceeding Great, and an Everlasting Reward: For that He is a Rewarder of them that Diligently seek Him, is the First Principle, and the very Corner-Stone, on which Religion is Built, Hebrew 11.6. The Next Head, from whence we might draw Motives to Diligence, is the Evil of Sloth: For Contraries expel each other.
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in its Primary Signification, is Ignavus, Sloathful; to intimate to us, that Sloath is the Root and Mother of all Evil. Matth. 25.26. Thou Wicked and Sloathful Servant.
in its Primary Signification, is Ignavus, Slothful; to intimate to us, that Sloth is the Root and Mother of all Evil. Matthew 25.26. Thou Wicked and Slothful Servant.
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When the Devil had been cast out; yet upon return, finding the House empty, he re-entred with Seven worse than himself, Matth. 12.44. And the Last End of that Man, is worse than the First.
When the devil had been cast out; yet upon return, finding the House empty, he reentered with Seven Worse than himself, Matthew 12.44. And the Last End of that Man, is Worse than the First.
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the Devil will return upon thee, with a kind of Revenge, for quitting his Work, and making an Escape; and will clap more Bol•s, and stronger Irons on thee.
the devil will return upon thee, with a kind of Revenge, for quitting his Work, and making an Escape; and will clap more Bol•s, and Stronger Irons on thee.
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If a Prisoner should break the Goal, and as soon as he is out, stand begging at the next Door, fit tipling at the next Ale-house, lye down and sleep by the High-way-side;
If a Prisoner should break the Goal, and as soon as he is out, stand begging At the next Door, fit tippling At the next Alehouse, lie down and sleep by the High-way-side;
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and be us'd more hardly? Tho thou hast escaped from them who live in Errour, and beest of the True Religion, and hast a Form of Godliness, and resolvest to become a good Man;
and be used more hardly? Tho thou hast escaped from them who live in Error, and Best of the True Religion, and hast a From of Godliness, and resolvest to become a good Man;
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yet if thou be either afraid or asham'd to be Zealous in Religion, wilt not add the Power to the Form, wilt not be true in thy Practice, of thy true Principles, it will avail thee nothing.
yet if thou be either afraid or ashamed to be Zealous in Religion, wilt not add the Power to the From, wilt not be true in thy Practice, of thy true Principles, it will avail thee nothing.
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For 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 delivered to them.
For 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 Delivered to them.
First, 'Tis most certainly Mischievous, yea Destructive to thy Self, to be Sloathful in Religion, and deal in God's Work with a slack Hand. Ther's a Passage in Prov. 18.9. which, well considered, may mightily awaken us.
First, It's most Certainly Mischievous, yea Destructive to thy Self, to be Slothful in Religion, and deal in God's Work with a slack Hand. Ther's a Passage in Curae 18.9. which, well considered, may mightily awaken us.
By the great Waster, is to be understood a Flagtious Wicked sinner; who lives in Sin• which waste Conscience, as the Schools expresly call gross scandalous Sins, committed against common Light.
By the great Waster, is to be understood a Flagtious Wicked sinner; who lives in Sin• which waste Conscience, as the Schools expressly call gross scandalous Sins, committed against Common Light.
Peccata vastantia Conscientiam: Blasphemy, Swearing, Damning, Whoredom, Debauchery, Malicious Slandering those who are Good, &c. By the Sloathful in Business, is meant one, who though he be free from Prophaness,
Peccata vastantia Conscientiam: Blasphemy, Swearing, Damning, Whoredom, Debauchery, Malicious Slandering those who Are Good, etc. By the Slothful in Business, is meant one, who though he be free from Profaneness,
for fashion-sake. To be Brother to one, signifies to be in the same Condition, born to the same Inheritance, Children of the same Father, Members of the same Family.
for fashion-sake. To be Brother to one, signifies to be in the same Condition, born to the same Inheritance, Children of the same Father, Members of the same Family.
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and Sense of GOD, may be admitted to an Elder Brother 's, that is, a Double Portion; yet the Other will undoubtedly come in for a Child 's Portion also.
and Sense of GOD, may be admitted to an Elder Brother is, that is, a Double Portion; yet the Other will undoubtedly come in for a Child is Portion also.
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Then I saw, and considered it well; I looked upon it, and received Instruction: Yet a little Sleep, a little Slumber, a little Folding of the Hands to sleep.
Then I saw, and considered it well; I looked upon it, and received Instruction: Yet a little Sleep, a little Slumber, a little Folding of the Hands to sleep.
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Secondly, It ruins Meritoriously: It provokes God to destroy, as a Just Punishment of Disobedience to the Command that requires Diligence. If any Man will not Labour,
Secondly, It ruins Meritoriously: It provokes God to destroy, as a Just Punishment of Disobedience to the Command that requires Diligence. If any Man will not Labour,
especially from the Sixth Verse: It concludes thus, after Rebuking them for despising His Name, in offering polluted Bread, and the Blind, and the Lame; with many other Expressions, which imply Neglect and Sleightiness in his Service: Vers. 14. But Cursed be the Deceiver, which hath in his Flock a Male,
especially from the Sixth Verse: It concludes thus, After Rebuking them for despising His Name, in offering polluted Bred, and the Blind, and the Lame; with many other Expressions, which imply Neglect and Sleightiness in his Service: Vers. 14. But Cursed be the Deceiver, which hath in his Flock a Male,
The Servant who hid his Talent in a Nap•in, when he should have traded for his Master with it, is first punish't with the Loss of his Talent; Take the Talent from him:
The Servant who hid his Talon in a Nap•in, when he should have traded for his Master with it, is First punished with the Loss of his Talon; Take the Talon from him:
And other Negligence in what God requires, will meet with a Proportionable Doom. Secondly, Negligence in God 's Work, casts a great Damp upon others, weakens their Hands, & discourageth their Hearts:
And other Negligence in what God requires, will meet with a Proportionable Doom. Secondly, Negligence in God is Work, Cast a great Damp upon Others, weakens their Hands, & Discourageth their Hearts:
and Scorn, as if it were more ado than needs? But the general Coldness and Deadness of Men, call'd Christians, and professing themselves the Servants of the true God: And if any do tacitely reprove them, by being more forward, they'll Revenge themselves with the Lowdest Reproaches, and Infamous Reflections of Affectation of Singularity, Hypocrisy, Hair-brain'd Zeal, and what not:
and Scorn, as if it were more ado than needs? But the general Coldness and Deadness of Men, called Christians, and professing themselves the Servants of the true God: And if any do tacitly reprove them, by being more forward, They'll Revenge themselves with the Loudest Reproaches, and Infamous Reflections of Affectation of Singularity, Hypocrisy, Hair-brained Zeal, and what not:
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And so, when their Spiritual Interest urges them, and Conscience urges them to Diligence in their Great Work, they dare not endeavour it for fear of Jeers & Scorns, and being laught at for their Singularity; and as Men, who would pretend to be wifer than their Neighbour;
And so, when their Spiritual Interest urges them, and Conscience urges them to Diligence in their Great Work, they Dare not endeavour it for Fear of Jeers & Scorns, and being laughed At for their Singularity; and as Men, who would pretend to be wifer than their Neighbour;
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And if no Murderer of Men's Bodies hath Eternal Life, What shall become of those who thus Murder Souls! Consider our Lord 's Words; St. Matth. 23.13. Woe to you Scribes and Pharisees, Hypocrites! Ye shut up the Kingdom of Heaven against Men;
And if no Murderer of Men's Bodies hath Eternal Life, What shall become of those who thus Murder Souls! Consider our Lord is Words; Saint Matthew 23.13. Woe to you Scribes and Pharisees, Hypocrites! You shut up the Kingdom of Heaven against Men;
and consequently, it greatly provokes him: For He that despiseth Him, shall be lightly esteemed. God regards the manner of our Duties, as much, nay more than the Duties themselves:
and consequently, it greatly provokes him: For He that despises Him, shall be lightly esteemed. God regards the manner of our Duties, as much, nay more than the Duties themselves:
As the Apostle speaks of some Mens Eating and Drinking their own Damnation. Not only serve God; but Keep thy Heart diligently, when thou art about it:
As the Apostle speaks of Some Men's Eating and Drinking their own Damnation. Not only serve God; but Keep thy Heart diligently, when thou art about it:
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God will spew such out of His Mouth, Rev. 3.16. The Fourth Head, from whence we may draw Moitves to excite our Diligence in this Work, is by making Comparisons: And this will yield us several very Cogent Ones.
God will spew such out of His Mouth, Rev. 3.16. The Fourth Head, from whence we may draw Moitves to excite our Diligence in this Work, is by making Comparisons: And this will yield us several very Cogent Ones.
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yea and all the Men of the World put together, in Comparison of Him? To whom will ye liken God? or, What Likeness will ye compare to Him? Behold, the Nations are as the Drop of a Bucket,
yea and all the Men of the World put together, in Comparison of Him? To whom will you liken God? or, What Likeness will you compare to Him? Behold, the nations Are as the Drop of a Bucket,
and they are counted to Him less than nothing, and Vanity, Isa. 40.15, 17, 18. What miserable Comforters, what deceitful Helpers, when their Breath goeth out,
and they Are counted to Him less than nothing, and Vanity, Isaiah 40.15, 17, 18. What miserable Comforters, what deceitful Helpers, when their Breath Goes out,
How Weak, how False, how soon Weary, are all the Men in the World, in Comparison of the Almighty, All-wise, All-sufficient, most Faithful, and Unchangeable God? How Empty,
How Weak, how False, how soon Weary, Are all the Men in the World, in Comparison of the Almighty, Alwise, All-sufficient, most Faithful, and Unchangeable God? How Empty,
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how Unsatisfying, how Perishing, how Deceitful, what Lying, and Vexing Vanities, are all the Honours, Profits, Pleasures, thou can'st pursue, or hope to catch;
how Unsatisfying, how Perishing, how Deceitful, what Lying, and Vexing Vanities, Are all the Honours, Profits, Pleasures, thou Canst pursue, or hope to catch;
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and Rise up Early, and Sit up Late, and Wear out themselves, and Labour as in the Fire, to grasp these Shadows: What Zeal, what Diligence should we use in the Work of God, that we may please Him,
and Rise up Early, and Fit up Late, and Wear out themselves, and Labour as in the Fire, to grasp these Shadows: What Zeal, what Diligence should we use in the Work of God, that we may please Him,
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nay the Lusts of them, who can Advance them? Though the Psalmist, who was a Mighty Prince himself, bids us not to Put Confidence in Princes, nor in the Sons of Men, in whom is no Help, Psal. 146.3.
nay the Lustiest of them, who can Advance them? Though the Psalmist, who was a Mighty Prince himself, bids us not to Put Confidence in Princes, nor in the Sons of Men, in whom is no Help, Psalm 146.3.
And if Men will be so Diligent to please a Landlord, a Justice, a Master, or a Father; How much more Careful should we be to please the Great God of Heaven? And the Apostle argues Heb. 12.9. We have had Fathers of our Flesh, and we gave them Reverence;
And if Men will be so Diligent to please a Landlord, a justice, a Master, or a Father; How much more Careful should we be to please the Great God of Heaven? And the Apostle argues Hebrew 12.9. We have had Father's of our Flesh, and we gave them reverence;
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Most Men being serious about Trifles, and only trifling and dallying about this Serious Work, The One Thing necessary: Spending their Money for that which is not Bread,
Most Men being serious about Trifles, and only trifling and dallying about this Serious Work, The One Thing necessary: Spending their Money for that which is not Bred,
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and their Labour for that which satisfies not, Isa. 55.2. Forsaking the Fountain of Living Waters, and hewing out broken Cisterns, that will hold no Water, Jer. 2.13. Being wise to do Evil, but void of Knowledge to do Good.
and their Labour for that which Satisfies not, Isaiah 55.2. Forsaking the Fountain of Living Waters, and hewing out broken Cisterns, that will hold no Water, Jer. 2.13. Being wise to do Evil, but void of Knowledge to do Good.
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and Meditate, and Pray? How many of weaker Parts, and under smaller Helps, and intrusted with fewer Talents; yet have far out-stript thee, in your common Master's Work:
and Meditate, and Pray? How many of Weaker Parts, and under smaller Helps, and Entrusted with fewer Talents; yet have Far outstripped thee, in your Common Masters Work:
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Compare thy Self with GOD, if thou be not afraid to entertain a Thought of so unequal a Comparison. (Lord, What is Man!) a Worm, a Clod, a Bubble a Shadow:
Compare thy Self with GOD, if thou be not afraid to entertain a Thought of so unequal a Comparison. (Lord, What is Man!) a Worm, a Clod, a Bubble a Shadow:
and art presently upbraiding those about thee, for the least Neglect, with, What do I keep you for? And wilt rid thy self of such unprofitable Incumbrances;
and art presently upbraiding those about thee, for the least Neglect, with, What do I keep you for? And wilt rid thy self of such unprofitable Encumbrances;
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Once more, Compare the Sweet and Easie Indulgence the Gospel hath provided for thee, in the Work of God, with the Hard Service imposed and exacted under the Law; and the Gracious Assistance offer'd and communicated under this Dispensation, with the little Help afforded then.
Once more, Compare the Sweet and Easy Indulgence the Gospel hath provided for thee, in the Work of God, with the Hard Service imposed and exacted under the Law; and the Gracious Assistance offered and communicated under this Dispensation, with the little Help afforded then.
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How Chargeable and Costly were the Sacrifices? How Long and Tyring the Journey's up to Jerusalem? How Insupportable the Yoke of those Observances? And,
How Chargeable and Costly were the Sacrifices? How Long and Tiring the Journey's up to Jerusalem? How Insupportable the Yoke of those Observances? And,
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How small the Aids afforded? What would'st thou have done then, if thou stickest, if thou grudgest, if thou repine at what is now expected, and shall be accepted.
How small the Aids afforded? What Wouldst thou have done then, if thou stickest, if thou grudgest, if thou repine At what is now expected, and shall be accepted.
when he saith unto thee, Wash and be Clean, 2 King. 5.13? If God, if Christ, had bid thee do some Harder Work Wouldst thou not do it, to save thy Soul for ever? How much more,
when he Says unto thee, Wash and be Clean, 2 King. 5.13? If God, if christ, had bid thee do Some Harder Work Wouldst thou not do it, to save thy Soul for ever? How much more,
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How do the Worshippers of Baal cry whole Dayes, and Cut themselves with Knives and Lances, till the Blood gushes out? How do the Profelytes of Rome Whip themselves, pour out their Money to their wily Priests, which make Merchandize of them, for Masses, Indulgences, & c.? How do they Lavish out Gold, and Impoverish themselves and Families, to inrich the Shrines of Dead and Dumb Idols; and undergo hard Penances, and tedious Pilgrimages? And all in vain, led only by a False Opinion of Meriting, by what God will despise.
How do the Worshippers of Baal cry Whole Days, and cut themselves with Knives and Lances, till the Blood gushes out? How do the Proselytes of Room Whip themselves, pour out their Money to their wily Priests, which make Merchandise of them, for Masses, Indulgences, & c.? How do they Lavish out Gold, and Impoverish themselves and Families, to enrich the Shrines of Dead and Dumb Idols; and undergo hard Penances, and tedious Pilgrimages? And all in vain, led only by a False Opinion of Meriting, by what God will despise.
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Take diligent heed to do the Commandment, and the Law which Moses the Servant of the Lord charged you, to Love the Lord your God, and to Walk in all His Wayes,
Take diligent heed to do the Commandment, and the Law which Moses the Servant of the Lord charged you, to Love the Lord your God, and to Walk in all His Ways,
so we must take most Diligent heed to the Things we have heard; lest at any time we let them slip, Heb. 2.1. We must be Zealous, and Repent: We must Believe with all our Hearts:
so we must take most Diligent heed to the Things we have herd; lest At any time we let them slip, Hebrew 2.1. We must be Zealous, and repent: We must Believe with all our Hearts:
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hath Trusted us with Talents, and with Opportunities, and expects the best Improvement of them Why is there a Price put in the Hand of a Fool, to get Wisdom, seeing he hath no Heart there-to, Prov. 17.16?
hath Trusted us with Talents, and with Opportunities, and expects the best Improvement of them Why is there a Price put in the Hand of a Fool, to get Wisdom, seeing he hath no Heart thereto, Curae 17.16?
When God sets up His Tabernacle, 'tis to this End, That Men may seek him in it, Act. 15.16, 17. The Kindness of that Benefactor is abused basely, who furnisheth him with Tools, who will not use them.
When God sets up His Tabernacle, it's to this End, That Men may seek him in it, Act. 15.16, 17. The Kindness of that Benefactor is abused basely, who furnisheth him with Tools, who will not use them.
Leave, Opportunity, Help to do our Work, is as great an Obligation, as can be laid on any Ingenuous Man, to make him Diligent. How oft doth Christ say, He that hath Ears to Hear, let him Hear, Luk. 8.8, 10. As we commonly ask, What did God give you Eyes, and Ears, and Hands for;
Leave, Opportunity, Help to do our Work, is as great an Obligation, as can be laid on any Ingenuous Man, to make him Diligent. How oft does christ say, He that hath Ears to Hear, let him Hear, Luk. 8.8, 10. As we commonly ask, What did God give you Eyes, and Ears, and Hands for;
all they that hate Me, love Death, Prov. 7.34, 35, 36. Men are greatly Ambitious, to be accounted Wise; and 'tis the Greatest Wisdom, to be Wise to Salvation:
all they that hate Me, love Death, Curae 7.34, 35, 36. Men Are greatly Ambitious, to be accounted Wise; and it's the Greatest Wisdom, to be Wise to Salvation:
and it Shall be thy Wisdom and Ʋnderstanding, Deut. 4.6. The Last Head, from which I shall draw Motives to excite your Diligence, is Example; Than which, none can be more fit and proper, in this Subject:
and it Shall be thy Wisdom and Ʋnderstanding, Deuteronomy 4.6. The Last Head, from which I shall draw Motives to excite your Diligence, is Exampl; Than which, none can be more fit and proper, in this Subject:
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My Father hitherto Worketh, and I Work, saith our Lord. And the whole Creation, like its Maker, had naturally na Sloathful Piece, 'till Sin and Vice had taught them to be such;
My Father hitherto Works, and I Work, Says our Lord. And the Whole Creation, like its Maker, had naturally na Slothful Piece, till since and Vice had taught them to be such;
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and even since, the Worst are Busie in their Wickedness, and Diligent in doing Mischief; which should Shame us, and Provoke us, to out-do them in our Better Work.
and even since, the Worst Are Busy in their Wickedness, and Diligent in doing Mischief; which should Shame us, and Provoke us, to outdo them in our Better Work.
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First, The Inanimate Creatures. What David calls upon them to do, Psal. 148. they do most Diligently; Obey the Law of their Creation, Fulfil their Maker's Will,
First, The Inanimate Creatures. What David calls upon them to do, Psalm 148. they do most Diligently; Obey the Law of their Creation, Fulfil their Maker's Will,
and know their Spring and Autumn. And all the Bruit Creatures are Strangers to Sloath, and Enemies to Disobedience; but Patterns of Diligence and Wisdom. The Ant, the Turtle, the Crane, and the Swallow, keep their Seasons, and do their Work in them;
and know their Spring and Autumn. And all the Bruit Creatures Are Strangers to Sloth, and Enemies to Disobedience; but Patterns of Diligence and Wisdom. The Ant, the Turtle, the Crane, and the Swallow, keep their Seasons, and do their Work in them;
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To sift Men to the Bran; a Phrase importing utmost Diligence: Alwayes restless, never weary; and gives not over till Restrain'd, and Chain'd up by a strong Hand.
To sift Men to the Bran; a Phrase importing utmost Diligence: Always restless, never weary; and gives not over till Restrained, and Chained up by a strong Hand.
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than our Zeal for God 's Glory, and Love to our own Souls, can make us in the Work of God, for our own Salvation! And, What pity is it, that so bad a Master as wicked Men serve, should be served with more Vigor, Industry,
than our Zeal for God is Glory, and Love to our own Souls, can make us in the Work of God, for our own Salvation! And, What pity is it, that so bad a Master as wicked Men serve, should be served with more Vigor, Industry,
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The Cherubims, in Ezekiel 's Vision, were represented by Wheels; and there, and alwayes, having Wings, both Emblems of Velocity, and Speedy Diligence.
The Cherubims, in Ezekielem is Vision, were represented by Wheels; and there, and always, having Wings, both Emblems of Velocity, and Speedy Diligence.
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And, as they be set for our Patterns in the Lord ' s - Prayer, while we are taught to pray for Grace, To do God's Will on Earth, as it is done in Heaven, we either ask we know not what,
And, as they be Set for our Patterns in the Lord ' s - Prayer, while we Are taught to pray for Grace, To do God's Will on Earth, as it is done in Heaven, we either ask we know not what,
This beyond all, should constrain us to shew forth our utmost Diligence. Shall God be so Sollicitous to promote our Salvation? and, Shall we sleight and despise it,
This beyond all, should constrain us to show forth our utmost Diligence. Shall God be so Solicitous to promote our Salvation? and, Shall we sleight and despise it,
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as if it were not worth Regarding? God the Father, imploy'd His Blessed Thoughts about it, from all Eternity; devising Means to bring home His Banished, that they should not be Expelled from Himself;
as if it were not worth Regarding? God the Father, employed His Blessed Thoughts about it, from all Eternity; devising Means to bring home His Banished, that they should not be Expelled from Himself;
to Reconcile His Mercy, and His Justice; to Punish the Sin, and Spare the Sinner; and made all his Glory pass before Him, in the Accomplishment of it;
to Reconcile His Mercy, and His justice; to punish the since, and Spare the Sinner; and made all his Glory pass before Him, in the Accomplishment of it;
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display'd all His Attributes, in their brightest Lustre; and, in a word, gave His Son, the Dearly Beloved of His Soul, in whom He took Infinite and Everlasting pleasure, to be made a Man, and then to be made a Curse. And God (the Son ) came down from Heaven, for us Men,
displayed all His Attributes, in their Brightest Lustre; and, in a word, gave His Son, the Dearly beloved of His Soul, in whom He took Infinite and Everlasting pleasure, to be made a Man, and then to be made a Curse. And God (the Son) Come down from Heaven, for us Men,
and Working mighty Miracles; He Finish't all with a Willing Obedience to the most painful, shameful, and accursed Death; and even now He is in Heaven, He is as Diligent as ever, making Intercession without Intermission; and watching and ordering all things for the Good of those, who shall be Heirs of Salvation.
and Working mighty Miracles; He Finished all with a Willing obedience to the most painful, shameful, and accursed Death; and even now He is in Heaven, He is as Diligent as ever, making Intercession without Intermission; and watching and ordering all things for the Good of those, who shall be Heirs of Salvation.
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A DISCOURSE SHEWING The sinfulness and danger of unfruitfulness under the Gospel, containing the substance of some Sermons Preached upon St. Luke xiii. 6, 7, 8, 9. A certain man had a fig-tree planted in his Vineyard, and he came and sought fruit thereon and found none.
A DISCOURSE SHOWING The sinfulness and danger of unfruitfulness under the Gospel, containing the substance of Some Sermons Preached upon Saint Lycia xiii. 6, 7, 8, 9. A certain man had a Fig tree planted in his Vineyard, and he Come and sought fruit thereon and found none.
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And as his Patience is magnified, so is our Account increased, and Impenitency aggravated according to the number of the portions of time which pass over us:
And as his Patience is magnified, so is our Account increased, and Impenitency aggravated according to the number of the portions of time which pass over us:
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and the more we have wasted, and sent home empty to him, that expected fruit from us in them all, the more we have cause to expect and fear that every next,
and the more we have wasted, and sent home empty to him, that expected fruit from us in them all, the more we have cause to expect and Fear that every next,
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This consideration hath induced mee, in the beginning of another year, to chuse this Parable to discourse of, to press you with all the earnestness I can,
This consideration hath induced me, in the beginning of Another year, to choose this Parable to discourse of, to press you with all the earnestness I can,
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and more emphatically enforced than the beginning of this Chapter. For as those who heard our Lord urge the similitude of the Creditor and Debtor, (laid down in the two last verses of the preceeding Chapter, ) against procrastination; may seem to have taken occasion thence, to tell him the story of the Galileans, Whose blood Pilate had mingled with their Sacirfices;
and more emphatically Enforced than the beginning of this Chapter. For as those who herd our Lord urge the similitude of the Creditor and Debtor, (laid down in the two last Verses of the preceding Chapter,) against procrastination; may seem to have taken occasion thence, to tell him the story of the Galileans, Whose blood Pilate had mingled with their Sacirfices;
Now these being very awakning examples, and startling instances of sudden and surprizing Judgments. Our Saviour according to his great wisdom and faithfulness, will not let slip so fair an opportunity to press his hearers from them, to speedy and sincere Repentance. As if he had said, these were not greater, not more flagitious sinners,
Now these being very awakening Examples, and startling instances of sudden and surprising Judgments. Our Saviour according to his great Wisdom and faithfulness, will not let slip so fair an opportunity to press his hearers from them, to speedy and sincere Repentance. As if he had said, these were not greater, not more flagitious Sinners,
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Little did the Galileans think, when they went to offer Sacrifice, they should themselves be made a Sacrifice. Little did the Eighteen men who were in or nigh the Tower of Siloam,
Little did the Galileans think, when they went to offer Sacrifice, they should themselves be made a Sacrifice. Little did the Eighteen men who were in or High the Tower of Siloam,
when you are at Church, when you are busie in the Streets, when you are safe and merry in your Houses, some unthought of, some unsuspected calamity, may suddenly surprize:
when you Are At Church, when you Are busy in the Streets, when you Are safe and merry in your Houses, Some unthought of, Some unsuspected calamity, may suddenly surprise:
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Methinks upon the reading of this Parable of the Fig-tree, we may cry out as the Holy Apostle, doth upon the writing the like Parable of the Olive-tree, Rom, xi. 22. Behold the goodness and severity of God: but with this two-fold difference.
Methinks upon the reading of this Parable of the Fig tree, we may cry out as the Holy Apostle, does upon the writing the like Parable of the Olive-tree, Rom, xi. 22. Behold the Goodness and severity of God: but with this twofold difference.
First, Behold his Goodness in several respects. 1. 'Tis great Mercy to be Planted so advantageously in the Vineyard, in so Fat and well prepared a Soyl:
First, Behold his goodness in several respects. 1. It's great Mercy to be Planted so advantageously in the Vineyard, in so Fat and well prepared a Soil:
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and suffered to stand year after year, notwithstanding its unfruitfulness. 3. 'Tis Mercy to have the Intercession of the Dresser of the Vineyard, and to have that Intercession prevalent and accepted for it;
and suffered to stand year After year, notwithstanding its unfruitfulness. 3. It's Mercy to have the Intercession of the Dresser of the Vineyard, and to have that Intercession prevalent and accepted for it;
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What could have been done more to my Vineyard, that I have not done in it? Wherefore when I looked for Grapes, brought it forth wild Grapes? And now go to, I will tell you what I will do to my Vineyard, I will take away the hedg thereof,
What could have been done more to my Vineyard, that I have not done in it? Wherefore when I looked for Grapes, brought it forth wild Grapes? And now go to, I will tell you what I will do to my Vineyard, I will take away the hedge thereof,
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Of the four verses of which it consists, the two former, six and seven, belong to the Lord of the Vineyard: and the two latter, eight and nine, belong to the Dresser of the Vineyard, of those two which relate to the Lord of the Vineyard, the former tells you what he did, the latter what he said.
Of the four Verses of which it consists, the two former, six and seven, belong to the Lord of the Vineyard: and the two latter, eight and nine, belong to the Dresser of the Vineyard, of those two which relate to the Lord of the Vineyard, the former tells you what he did, the latter what he said.
like an Asp, or Elm or Willow: nor bad Fruit as the Thorn, of which men expect not to gather sweet Fruit, Luke vi. 44. Of thorns men do not gather figs. So man endued with Reason, Conscience, Will, Affections, is capable to know, chuse, love, fear, serve God, and obey him.
like an Asp, or Elm or Willow: nor bad Fruit as the Thorn, of which men expect not to gather sweet Fruit, Lycia vi. 44. Of thorns men do not gather figs. So man endued with Reason, Conscience, Will, Affections, is capable to know, choose, love, Fear, serve God, and obey him.
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though the Vine Plants, as being most, gave denomination, (as Denominatio est à potiori ) Yet it was usual with them, both to sow Corn in Vineyards betwixt their Vines.
though the Vine Plants, as being most, gave denomination, (as Denominatio est à potiori) Yet it was usual with them, both to sow Corn in Vineyards betwixt their Vines.
and profession of the Gospel, and making them a Church, as a part of the Universal Church: or it is the receiving a man or woman into the Church by Baptism. See the expression in the very Letter, Rom. vi. 3, 4, 5. Know ye not that as many of us as were Baptised into Jesus Christ were Baptised into his death,
and profession of the Gospel, and making them a Church, as a part of the Universal Church: or it is the receiving a man or woman into the Church by Baptism. See the expression in the very letter, Rom. vi. 3, 4, 5. Know you not that as many of us as were Baptised into jesus christ were Baptised into his death,
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and if we have been planted together in the likeness of his death, &c. So that he useth the Phrases of being Baptised, and Planted, as signifying the same, or explaining one the other.
and if we have been planted together in the likeness of his death, etc. So that he uses the Phrases of being Baptised, and Planted, as signifying the same, or explaining one the other.
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So that every one of you who have been Baptised, are thereby Planted in Gods Vineyard: admitted to partake of the Ordinances and Priviledges of the Gospel-Church, and thereby obliged to the Duties, Consequent upon those Priviledges.
So that every one of you who have been Baptised, Are thereby Planted in God's Vineyard: admitted to partake of the Ordinances and Privileges of the Gospel-church, and thereby obliged to the Duties, Consequent upon those Privileges.
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His coming to look for Fruit, is a most obvious Allusion, to the custom amongst men, to go into their Gardens, and Orchards, to fee what Fruit the Trees bear,
His coming to look for Fruit, is a most obvious Allusion, to the custom among men, to go into their Gardens, and Orchards, to fee what Fruit the Trees bear,
And is the same with Isa. v. 2. where God saith, He lookt for Grapes, which verse 7. he interprets, He lookt for judgment and righteousness, and which he speaks in plain words, without any Parable. Psal. xiv. 2. The Lord lookt down from Heaven upon the children of men, to see if there were any that did understand and seek God, and is equivalent to what is exprest by another sence, viz. of hearing.
And is the same with Isaiah v. 2. where God Says, He looked for Grapes, which verse 7. he interprets, He looked for judgement and righteousness, and which he speaks in plain words, without any Parable. Psalm xiv. 2. The Lord looked down from Heaven upon the children of men, to see if there were any that did understand and seek God, and is equivalent to what is expressed by Another sense, viz. of hearing.
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No true Repentance, no sound Faith, no sincere Obedience, no Reformation of Life, no hearty turning unto God, no Holiness and Righteousness, no serious care,
No true Repentance, no found Faith, no sincere obedience, no Reformation of Life, no hearty turning unto God, no Holiness and Righteousness, no serious care,
but swearing, lying, killing, stealing, committing adultery, and breaking out till blood toucheth blood, and no man reproveth one another for these evils,
but swearing, lying, killing, stealing, committing adultery, and breaking out till blood touches blood, and no man Reproveth one Another for these evils,
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And in that 'tis said a Fig-tree, in the singular number, it implies, that every particular Church, every individual and particular person, shall be strictly lookt after, they shall not be hid in the thickness of the Trees, not lost in the croud,
And in that it's said a Fig tree, in the singular number, it Implies, that every particular Church, every Individu and particular person, shall be strictly looked After, they shall not be hid in the thickness of the Trees, not lost in the crowd,
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nor escape or remain less discovered, then Adam and his Wife, who in vain attempted to hide themselves from the presence of the Lord, amongst the Trees of the Garden, Gen. iii. 8. Which I only point to, by way of Allusion.
nor escape or remain less discovered, then Adam and his Wife, who in vain attempted to hide themselves from the presence of the Lord, among the Trees of the Garden, Gen. iii. 8. Which I only point to, by Way of Allusion.
First, 'Tis Jesus Christ. In various Parables, God and Christ sustain various persons, as St. John xv. 1. God himself is the Vine-dresser, Christ the Vine, and particular Believers the Branches. I am the true vine, my Father is the husband-man, ye are the branches.
First, It's jesus christ. In various Parables, God and christ sustain various Persons, as Saint John xv. 1. God himself is the Vine-dresser, christ the Vine, and particular Believers the Branches. I am the true vine, my Father is the husbandman, you Are the branches.
But here Christ is the Dresser of the Vineyard, to whom God hath committed the care of his Church. To be sure 'tis he who is the great and prevailing Intercessour:
But Here christ is the Dresser of the Vineyard, to whom God hath committed the care of his Church. To be sure it's he who is the great and prevailing Intercessor:
Secondly, The Civil Magistrate in a Christian State, who is to be the keeper of both Tables, to see to the maintenance of the true Religion towards God,
Secondly, The Civil Magistrate in a Christian State, who is to be the keeper of both Tables, to see to the maintenance of the true Religion towards God,
Who are promised to be Nursing-Fathers to the Church, Isa. xlix. 23. and therefore must look to the Children of it. One principal branch of a Fathers care being that his Children be trained up in the Nurture and admonition of the Lord.
Who Are promised to be Nursing fathers to the Church, Isaiah xlix. 23. and Therefore must look to the Children of it. One principal branch of a Father's care being that his Children be trained up in the Nurture and admonition of the Lord.
David having declared his resolution, Psal. ci. ult. I will early destroy all the wicked of the Land, that I may cut off all evil doers from the City of the Lord.
David having declared his resolution, Psalm ci. ult. I will early destroy all the wicked of the Land, that I may Cut off all evil doers from the city of the Lord.
As St. August. Bonus cultor omnis sanctus in Ecclesia qui orat, &c. Or 'tis by way of Allusion every mans own Conscience, the Soul being the Vineyard, Conscience the keeper of it.
As Saint August. Bonus cultor omnis Sanctus in Ecclesia qui Orat, etc. Or it's by Way of Allusion every men own Conscience, the Soul being the Vineyard, Conscience the keeper of it.
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They made me keeper of the Vineyards, but mine own Vineyard have I not kept, Cant. i. 6. Nothing being more common than for God to convince mens Consciences of their faults and unfruitfulness, to bring them to Repentance and amendment. which is congruously exprest here.
They made me keeper of the Vineyards, but mine own Vineyard have I not kept, Cant i. 6. Nothing being more Common than for God to convince men's Consciences of their Faults and unfruitfulness, to bring them to Repentance and amendment. which is congruously expressed Here.
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Fourthly, But the most received Opinion, and what may seem most proper, is that 'tis the Ministers of the Gospel. The ordinary Gloss, makes it the Apostles. St. Gregory Ordo Praepositorum. 'Tis properly their work to plant,
Fourthly, But the most received Opinion, and what may seem most proper, is that it's the Ministers of the Gospel. The ordinary Gloss, makes it the Apostles. Saint Gregory Ordo Praepositorum. It's properly their work to plant,
Now there may be these reasons, why God directs his speech to the Ministers, and tells them of the peoples faults. 1. To awaken them to Repentance and amendment if they have been accessary to them,
Now there may be these Reasons, why God directs his speech to the Ministers, and tells them of the peoples Faults. 1. To awaken them to Repentance and amendment if they have been accessary to them,
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as the good Lord pardon us, 'tis to be fear'd we too often are. 2. To provoke them to their duty, that they may not contract guilt by their negligence, what God spake to Ezekiel in another comparison, may well be applyed in this.
as the good Lord pardon us, it's to be feared we too often Are. 2. To provoke them to their duty, that they may not contract guilt by their negligence, what God spoke to Ezekielem in Another comparison, may well be applied in this.
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So here I have made thee the Dresser of my Vineyard, if thou do not thy duty to make the Trees Fruitful, they shall be cut down for their unfruitfulness, but I will lay their unfruitfulness to thy charge.
So Here I have made thee the Dresser of my Vineyard, if thou do not thy duty to make the Trees Fruitful, they shall be Cut down for their unfruitfulness, but I will lay their unfruitfulness to thy charge.
But if they continue Barren, notwithstanding thou hast done thy part to make them bear Fruit, they shall be cut down, but thou hast delivered thy own soul. 3. To provoke them to Pray for them, God loves to have Intercession made for his people,
But if they continue Barren, notwithstanding thou hast done thy part to make them bear Fruit, they shall be Cut down, but thou hast Delivered thy own soul. 3. To provoke them to Pray for them, God loves to have Intercession made for his people,
And when God threatens to consume the Israelites, as in a moment, Moses and Aaron Fell on their faces, Num. xvi. 45. and Aaron at Moses direction took a Censer in his hand,
And when God threatens to consume the Israelites, as in a moment, Moses and Aaron Fell on their faces, Num. xvi. 45. and Aaron At Moses direction took a Censer in his hand,
and made attonement, and the plague was stayed, and Psal. cvi. 23. He said he would have destroyed them, had not Moses his chosen stood before him in the breach, to turn away his wrath.
and made atonement, and the plague was stayed, and Psalm cvi. 23. He said he would have destroyed them, had not Moses his chosen stood before him in the breach, to turn away his wrath.
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See Eph. iii. 14, 20. Col. i. 9, 12. 1 Thessal. v. 23. and 2 Thessal. iii. 1. Brethren Pray for us that the word of the Lord may have free course.
See Ephesians iii. 14, 20. Col. i. 9, 12. 1 Thessal. v. 23. and 2 Thessal. iii. 1. Brothers Pray for us that the word of the Lord may have free course.
Secondly, The second thing to be explained in this verse is, what is meant by the three years. And there are a great many Interpretations given of them, to touch but a few.
Secondly, The second thing to be explained in this verse is, what is meant by the three Years. And there Are a great many Interpretations given of them, to touch but a few.
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but they were not purified by Circumcision because they were uncircumcised in heart, not Sanctified by the Law, because they were ignorant of its virtue, not justified because they knew not the Grace of God and would not repent.
but they were not purified by Circumcision Because they were uncircumcised in heart, not Sanctified by the Law, Because they were ignorant of its virtue, not justified Because they knew not the Grace of God and would not Repent.
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Or rather thus, Childhood, Youth, and the Mature Estate of Manhood, then remains only the fourth of Old Age, and if the errors and unfruitfulness of those, be not redeemed by the fruitfulness of this,
Or rather thus, Childhood, Youth, and the Mature Estate of Manhood, then remains only the fourth of Old Age, and if the errors and unfruitfulness of those, be not redeemed by the fruitfulness of this,
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I will name no more, nor stay to censure these, but I rather suppose the true meaning to be, without any mystery in the number, that it signifies many times, a definite number being put for an indefinite, I have come again,
I will name no more, nor stay to censure these, but I rather suppose the true meaning to be, without any mystery in the number, that it signifies many times, a definite number being put for an indefinite, I have come again,
And there is a Conjecture why he pitches upon three years, drawn from an observation which Naturalists make, that if the Fig-tree begin not to bear within three years after its planting, it will never bear after.
And there is a Conjecture why he pitches upon three Years, drawn from an observation which Naturalists make, that if the Fig tree begin not to bear within three Years After its planting, it will never bear After.
But to pass that also as an uncertain thing and so anicity, it is sufficient to interpret it for often, the ternary Number being used so, almost Proverbially, Si ter pulsanti, &c. As if he had said, I have waited long and come often, looking for Fruit,
But to pass that also as an uncertain thing and so anicity, it is sufficient to interpret it for often, the ternary Number being used so, almost Proverbially, Si ter pulsanti, etc. As if he had said, I have waited long and come often, looking for Fruit,
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and hitherto my expectation hath been disappointed, therefore I am weary of forbearing, and will suffer the abuse of my patience no longer, Cut it down, that is, execute against it the deserved Judgment.
and hitherto my expectation hath been disappointed, Therefore I am weary of forbearing, and will suffer the abuse of my patience no longer, cut it down, that is, execute against it the deserved Judgement.
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And as this is injoyned to his Ministers to be performed by them, it implyes, 1. That the Fruitless Tree is worthy to be Cut down, and is actually under the Sentence of Condemnation,
And as this is enjoined to his Ministers to be performed by them, it Implies, 1. That the Fruitless Tree is worthy to be cut down, and is actually under the Sentence of Condemnation,
and a short reprieve allowed to afford him time to sue out his pardon, according to that from our Saviours own mouth, St. John iii. 18. He that believeth not is condemned already.
and a short reprieve allowed to afford him time to sue out his pardon, according to that from our Saviors own Mouth, Saint John iii. 18. He that Believeth not is condemned already.
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and cutting rebukes, and Church Censures; cast them out of my Vineyard, my Church, from my Ordinances that they may be ashamed, that they may be afraid, that they may be awakened. 3. To shew the unavoidable certainty of it if they continue impenitent, let them know what will certainly be their end, Jer. xv. 1. Cast them out of my sight, declare they shall be cast out,
and cutting rebukes, and Church Censures; cast them out of my Vineyard, my Church, from my Ordinances that they may be ashamed, that they may be afraid, that they may be awakened. 3. To show the unavoidable certainty of it if they continue impenitent, let them know what will Certainly be their end, Jer. xv. 1. Cast them out of my sighed, declare they shall be cast out,
and Jer. i. 10. I have set thee over the Nations, to root out, to pull down, to destroy, to throw down, that is, to declare who shall be so dealt with,
and Jer. i. 10. I have Set thee over the nations, to root out, to pull down, to destroy, to throw down, that is, to declare who shall be so dealt with,
And ye shall know that I have not done without cause, all that I have done in it, saith the Lord God, Eze. xiv. 23. 'Tis a reproachful upbraiding the Fruitless-tree, the word is rend'red variously:
And you shall know that I have not done without cause, all that I have done in it, Says the Lord God, Ezekiel xiv. 23. It's a reproachful upbraiding the Fruitless-tree, the word is rendered variously:
if he brought forth the Fruits of Righteousness which he ought, for Christ saith his Father is glorified when his Disciples bring forth much fruit, John xv. 8. and commands that our Light shine before men that they may see our good works,
if he brought forth the Fruits of Righteousness which he ought, for christ Says his Father is glorified when his Disciples bring forth much fruit, John xv. 8. and commands that our Light shine before men that they may see our good works,
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And St. Paul tells us, that the fruits of Righteousness are by Jesus Christ to the praise and glory of God, Phil. i. 11. which Glory God loseth by every Tree which stands on his ground and bears no Fruit. 2. Such a man does abundance of mischief by his bad example: imboldens others to be,
And Saint Paul tells us, that the fruits of Righteousness Are by jesus christ to the praise and glory of God, Philip i. 11. which Glory God loses by every Tree which Stands on his ground and bears no Fruit. 2. Such a man does abundance of mischief by his bad Exampl: imboldens Others to be,
and continue, as bad as himself, and hinders and discourages them from being better. 3. Disparages the Soyl, causes the way of truth to be evil spoken of, Gods Ordinances to be vilified, and his name to be Blasphemed, and his faithful Ministers to be reproacht as if they were the causes of all that wickedness, which they mourn over,
and continue, as bad as himself, and hinders and discourages them from being better. 3. Disparages the Soil, Causes the Way of truth to be evil spoken of, God's Ordinances to be vilified, and his name to be Blasphemed, and his faithful Ministers to be reproached as if they were the Causes of all that wickedness, which they mourn over,
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and to be so ill furnisht to refute it? 'Tis a great offence that's given by this means, but wo to the man by whom the offence cometh, it had been better for him, to have been plunged in the Sea, then Planted in the Vineyard. For God will severely avenge these many evils, which are the Consequences of their unfruitfulness,
and to be so ill furnished to refute it? It's a great offence that's given by this means, but woe to the man by whom the offence comes, it had been better for him, to have been plunged in the Sea, then Planted in the Vineyard. For God will severely avenge these many evils, which Are the Consequences of their unfruitfulness,
And this may suffice for the meaning of the two first verses of the Text, which concern the Lord and Owner of the Vineyard, both as to what he did, and what he said.
And this may suffice for the meaning of the two First Verses of the Text, which concern the Lord and Owner of the Vineyard, both as to what he did, and what he said.
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and long expected that you should, make good that solemn Covenant you then made with him, by bringing forth the Fruits of sincere Repentance, sound Faith, and Universal, unreserved new Obedience; but hitherto hath not found them, but the quite contrary.
and long expected that you should, make good that solemn Covenant you then made with him, by bringing forth the Fruits of sincere Repentance, found Faith, and Universal, unreserved new obedience; but hitherto hath not found them, but the quite contrary.
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I now proceed to the other two which concern the Dresser of the Vineyard; the former of which contains his Intercession that it may be spared a little longer,
I now proceed to the other two which concern the Dresser of the Vineyard; the former of which contains his Intercession that it may be spared a little longer,
I shall endeavour the Explication of these with the greatest clearness, plainness and brevity I can, in order to the Application of them, which I again tell you I chiefly intend.
I shall endeavour the Explication of these with the greatest clearness, plainness and brevity I can, in order to the Application of them, which I again tell you I chiefly intend.
but one year, after three years barrenness and disappointment, they must ask modestly who would prevail: one years forbearance more, is a great Mercy to them, who have sinned away many already.
but one year, After three Years Barrenness and disappointment, they must ask modestly who would prevail: one Years forbearance more, is a great Mercy to them, who have sinned away many already.
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Paul and his Companions in labour were forbidden of the Holy Ghos• to Preach the Word in Asia, And when they assayed to go into Bithynia the spirit suffered them not, Act. xvi. 6, 7. They are Labourers but 'tis together with God, 1 Cor. iii. 9. And must have their station assigned by him.
Paul and his Sodales in labour were forbidden of the Holy Ghos• to Preach the Word in Asia, And when they assayed to go into Bythynia the Spirit suffered them not, Act. xvi. 6, 7. They Are Labourers but it's together with God, 1 Cor. iii. 9. And must have their station assigned by him.
And as the Lord of the Harvest must be prayed, To send forth Labourers into his Harvest, St. Matth. ix. 38. So his leave must be obtained to continue and bestow more labour, in what field soever he assigns them to work, in and when his Vineyard hath provoked him by disappointing his expectation,
And as the Lord of the Harvest must be prayed, To send forth Labourers into his Harvest, Saint Matthew ix. 38. So his leave must be obtained to continue and bestow more labour, in what field soever he assigns them to work, in and when his Vineyard hath provoked him by disappointing his expectation,
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He passes this Sentence against it, it shall not be pruned, nor digged, And I'l command the clouds that they rain no rain upon it, Isa. v. 6. As 'tis not a small Mercy to have faithful and painful Ministers,
He passes this Sentence against it, it shall not be pruned, nor dug, And I'll command the Clouds that they rain no rain upon it, Isaiah v. 6. As it's not a small Mercy to have faithful and painful Ministers,
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so 'tis one of the greatest Judgments to have them removed, and to be put under such as are described, Zech. xi. 16. and therefore God should be sought by earnest Prayer, to vouchsafe the Mercy, and avert the Judgment.
so it's one of the greatest Judgments to have them removed, and to be put under such as Are described, Zechariah xi. 16. and Therefore God should be sought by earnest Prayer, to vouchsafe the Mercy, and avert the Judgement.
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Lord if thou wilt be intreated to let it alone this year, I will dig about it and dung it, I will do all that Art and Industry can do, I will not be wanting on my part to perform the most, the best, All that I can, to make it Fruitful. Note, first, in general, they who would prevail with God, must add endeavours to their Prayers, 'tis but a tempting and mocking God to do otherwise, Ora & Labora; and 'tis a good direction, the Adage gives, Manus ad Stivam, oculus ad Coelum.
Lord if thou wilt be entreated to let it alone this year, I will dig about it and dung it, I will do all that Art and Industry can do, I will not be wanting on my part to perform the most, the best, All that I can, to make it Fruitful. Note, First, in general, they who would prevail with God, must add endeavours to their Prayers, it's but a tempting and mocking God to do otherwise, Ora & Labora; and it's a good direction, the Adage gives, Manus ad Stivam, oculus ad Coelum.
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The Prayer for blessing on their work, shews the concurrence of their Works and Prayer. The hard Heart and the soft Hand, are both hateful to the Lord:
The Prayer for blessing on their work, shows the concurrence of their Works and Prayer. The hard Heart and the soft Hand, Are both hateful to the Lord:
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and restore you to health, you would shew forth the truth of the repentance, you profess when you are like to dye, by bringing forth Fruits meet for Repentance, if God restore you and suffer you to live.
and restore you to health, you would show forth the truth of the Repentance, you profess when you Are like to die, by bringing forth Fruits meet for Repentance, if God restore you and suffer you to live.
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And 'tis one part of our Prayer, that God would vouchsafe to restore you, and afford you more time, to perfect your Knowledg, your Faith, your Repentance, and what ever else may make you more fit to dye, with safety, and with comfort.
And it's one part of our Prayer, that God would vouchsafe to restore you, and afford you more time, to perfect your Knowledge, your Faith, your Repentance, and what ever Else may make you more fit to die, with safety, and with Comfort.
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And as great an engagement upon you, to expect from us, and accept at our hands, willingly and thankfully, our b•st endeavours to assist you and provoke you to be such,
And as great an engagement upon you, to expect from us, and accept At our hands, willingly and thankfully, our b•st endeavours to assist you and provoke you to be such,
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as you wish you had been, when you thought you should have dyed. If the Vine-Dresser here promise, that if God will spare the barren-tree, one year more,
as you wish you had been, when you Thought you should have died. If the Vine-Dresser Here promise, that if God will spare the barren-tree, one year more,
after he had threatned to Cut it down, he will on his part do, all that Art and Industry can do, to make it Fruitful, applying his care to it particularly, besides the general Husbandry he bestows upon the whole Vineyard. I think no inference can be drawn more clearly,
After he had threatened to cut it down, he will on his part do, all that Art and Industry can do, to make it Fruitful, applying his care to it particularly, beside the general Husbandry he bestows upon the Whole Vineyard. I think no Inference can be drawn more clearly,
and the hungry Loam, the cold and binding Clay from about them, lay them open to the Weather, let in the Sun and Rain, and expose them to the influence of Heaven, the nourishing Dew and refreshing Air, cut the stunted,
and the hungry Loam, the cold and binding Clay from about them, lay them open to the Weather, let in the Sun and Rain, and expose them to the influence of Heaven, the nourishing Due and refreshing Air, Cut the stunted,
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and lay good Mendment, mellow Dung, some richer Soyl, and Earth that's tender, well prepared, to warm and nourish them, that the Roots may have fit nourishment,
and lay good Mendment, mellow Dung, Some Richer Soil, and Earth that's tender, well prepared, to warm and nourish them, that the Roots may have fit nourishment,
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What could have been more? Isa. v. 4. So a Minister that interceeds for a people or person that they may be spared, must add to his Prayers all that Spiritual wisdom can teach him,
What could have been more? Isaiah v. 4. So a Minister that intercedes for a people or person that they may be spared, must add to his Prayers all that Spiritual Wisdom can teach him,
But to be more particular, I find much said concerning both these expressions, but I confess nothing which gives me satisfaction, I shall therefore, passing by all others, confine my self to one Interpretation, which appears to me, most proper and pertinent, of any I meet with in others,
But to be more particular, I find much said Concerning both these expressions, but I confess nothing which gives me satisfaction, I shall Therefore, passing by all Others, confine my self to one Interpretation, which appears to me, most proper and pertinent, of any I meet with in Others,
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But before I name it, I must premise one Caveat to prevent an indecency, and to preserve a decorum, that you may not take offence at the comparison, I am about to make, as unseemly or rude;
But before I name it, I must premise one Caveat to prevent an indecency, and to preserve a decorum, that you may not take offence At the comparison, I am about to make, as unseemly or rude;
And suppose yet to prevent indecency and harshness to the Interpretation, I am about to give, we mollifie the very word, till I may manure it, and lay mendment to it;
And suppose yet to prevent indecency and harshness to the Interpretation, I am about to give, we mollify the very word, till I may manure it, and lay mendment to it;
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that by Digging, and Dunging, I conceive may most properly be meant applying the Law, and the Gospel: the Threatnings, and the Promises; Gods Judgments and Mercies:
that by Digging, and Dunging, I conceive may most properly be meant applying the Law, and the Gospel: the Threatenings, and the Promises; God's Judgments and mercies:
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'Tis observed, and practised, that to apply blood to the Root of a Tree, a Vine especially, is the best and most proper means to make it fruitful. And Historians tell us, that the Vallies and Gardens about Jerusalem, were rendered Fertile beyond expression, almost to a Miracle: by the abundance of blood, which flowed down (by the Vaults, made on purpose to conveigh it away, under the Temple, ) from the multitude of the Sacrifices which were offered there.
It's observed, and practised, that to apply blood to the Root of a Tree, a Vine especially, is the best and most proper means to make it fruitful. And Historians tell us, that the Valleys and Gardens about Jerusalem, were rendered Fertile beyond expression, almost to a Miracle: by the abundance of blood, which flowed down (by the Vaults, made on purpose to convey it away, under the Temple,) from the multitude of the Sacrifices which were offered there.
And I am sure there is nothing comparable to the blood of the great Sacrifice, of our Lord Jesus Christ, to make a barren Heart fruitful, especially if it be first well dug about by the Spade of the Law,
And I am sure there is nothing comparable to the blood of the great Sacrifice, of our Lord jesus christ, to make a barren Heart fruitful, especially if it be First well dug about by the Spade of the Law,
must add to his Prayers for them, his best his utmost endeavours with them, to dig about them first, by convincing them of sin, rebuking and reproving them cuttingly, till like St. Peters Hearers Acts ii. They be tricked to the Heart.
must add to his Prayers for them, his best his utmost endeavours with them, to dig about them First, by convincing them of since, rebuking and reproving them cuttingly, till like Saint Peter's Hearers Acts ii. They be tricked to the Heart.
By shewing them their lost and undone condition, by stripping them of all their excuses, and false confidences, by teaching them the necessity of a speedy and sincere repentance,
By showing them their lost and undone condition, by stripping them of all their excuses, and false confidences, by teaching them the necessity of a speedy and sincere Repentance,
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then offer and apply unto them the promises of Pardon, Peace and Life, through the tender Mercies of our God, in the blood of our dear Redeemer Jesus Christ Exhorting, inviting, persuading, beseeching, alluring,
then offer and apply unto them the promises of Pardon, Peace and Life, through the tender mercies of our God, in the blood of our dear Redeemer jesus christ Exhorting, inviting, persuading, beseeching, alluring,
If it bear Fruit. 'Tis an imperfect Speech, in which somewhat is exprest, and somewhat supprest, which is ta be supplyed and understood, a form of speaking which men use when they speak with emotion, vehemency, and a great Pathos.
If it bear Fruit. It's an imperfect Speech, in which somewhat is expressed, and somewhat suppressed, which is ta be supplied and understood, a from of speaking which men use when they speak with emotion, vehemency, and a great Pathos.
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So here, if the impenitent sinner, will repent and turn to God, and bring forth fruits meet for repentance, then God will put all his past iniquities, out of his remembrance, and will spare and not destroy him.
So Here, if the impenitent sinner, will Repent and turn to God, and bring forth fruits meet for Repentance, then God will put all his passed iniquities, out of his remembrance, and will spare and not destroy him.
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And this manner of intimating has mind, hath its great usefulness, it gives the highest degree of assurance, never doubt it, question it not in the least:
And this manner of intimating has mind, hath its great usefulness, it gives the highest degree of assurance, never doubt it, question it not in the least:
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turn ye, turn ye from your evil ways, for why will ye dye, Ezek. xxxiii. 11. The Tree which hath been long barren, the Christian which hath been long unfruitful, yet if upon digging and dunging,
turn you, turn you from your evil ways, for why will you die, Ezekiel xxxiii. 11. The Tree which hath been long barren, the Christian which hath been long unfruitful, yet if upon digging and dunging,
and all the cost and pains of digging and dunging it, then cut it down and spare not, I have no more to say for it, I'le never speak word more in its behalf.
and all the cost and pains of digging and dunging it, then Cut it down and spare not, I have no more to say for it, I'll never speak word more in its behalf.
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and renewed calls, warnings, and means to make them fruitful, to bring them to repentance and amendment, shall be surely, suddenly, severely cut down, without excuse, apology, or pity.
and renewed calls, Warnings, and means to make them fruitful, to bring them to Repentance and amendment, shall be surely, suddenly, severely Cut down, without excuse, apology, or pity.
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all that Christian Charity, and my Ministerial Compassions and Office can do, proportionable to those Talents and Abilities thou hast vouchsafed to intrust me with, to bring them to Repentance.
all that Christian Charity, and my Ministerial Compassions and Office can do, proportionable to those Talents and Abilities thou hast vouchsafed to intrust me with, to bring them to Repentance.
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Thus I have as concisely as I could, and with the most easie and familiar expressions, explained this excellent Parable; and now divesting it of the Figurative and borrowed words, I might set before you the Propositions and Observations in which the Scope and Strength of it is comprehended.
Thus I have as concisely as I could, and with the most easy and familiar expressions, explained this excellent Parable; and now divesting it of the Figurative and borrowed words, I might Set before you the Propositions and Observations in which the Scope and Strength of it is comprehended.
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Fourthly, If this forbearance, and goodness of God prevail not to make them Repent and return, God and man, Heaven and Earth conspire and resolve the speedy, the severe, the immutable, the Righteous destruction of such men.
Fourthly, If this forbearance, and Goodness of God prevail not to make them repent and return, God and man, Heaven and Earth conspire and resolve the speedy, the severe, the immutable, the Righteous destruction of such men.
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But I wave that method at present, and shall conclude all with an Application the whole to our selves, sutable to the Explication which hath been given.
But I wave that method At present, and shall conclude all with an Application the Whole to our selves, suitable to the Explication which hath been given.
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First, looking upon the Fig-tree as a Type and Figure of the Church in this Nation, which with respect to the Catholick or Ʋniversal Church, as the Vineyard, is as a particular Tree Planted in it.
First, looking upon the Fig tree as a Type and Figure of the Church in this nation, which with respect to the Catholic or Ʋniversal Church, as the Vineyard, is as a particular Tree Planted in it.
or stript of our defence and laid wast, and both the wall demolisht, and the hedge thrown down, to let in upon us, the little Foxes, and the great Wild-Boar, to spoyl our Branches,
or stripped of our defence and laid waste, and both the wall demolished, and the hedge thrown down, to let in upon us, the little Foxes, and the great Wild-Boar, to spoil our Branches,
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And I the rather touch this because the very Letter of the Text comes home to us in terminis, and fits our circumstances as exactly as if it had primarily been adapted to us, and designed for us.
And I the rather touch this Because the very letter of the Text comes home to us in terminis, and fits our Circumstances as exactly as if it had primarily been adapted to us, and designed for us.
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Amongst other Interpretations of the three years, given in the Explication; one was the Governours under which the Church had been Defended and Disciplined to Obedience.
among other Interpretations of the three Years, given in the Explication; one was the Governors under which the Church had been Defended and Disciplined to obedience.
How Paralel is this to our Case? We have injoyed the Gospel, the True Reformed Protestant Religion, under three Protestant Princes of Glorious Memory.
How Parallel is this to our Case? We have enjoyed the Gospel, the True Reformed Protestant Religion, under three Protestant Princes of Glorious Memory.
but how much his expectation was disappointed, we may with shame and sadness reflect, if we call to mind the gradual declining from the power of Godliness,
but how much his expectation was disappointed, we may with shame and sadness reflect, if we call to mind the gradual declining from the power of Godliness,
God letting us alone this year also, and if we now bear Fruit, Well: if we live answerable to the Gospel, yet continued to us, in Righteousness, Sobriety, and Godliness, we have yet hope we may be spared,
God letting us alone this year also, and if we now bear Fruit, Well: if we live answerable to the Gospel, yet continued to us, in Righteousness, Sobriety, and Godliness, we have yet hope we may be spared,
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we prove, or continue, as bad as heretofore, or rather grow worse, Profane, Loose, Lukewarm, Formal, Contentious, Factious, proud, Censuring, Reviling, Worrying one another, casting all the fault,
we prove, or continue, as bad as heretofore, or rather grow Worse, Profane, Lose, Lukewarm, Formal, Contentious, Factious, proud, Censuring, Reviling, Worrying one Another, casting all the fault,
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and excusing, flattering and indulging our selves in our Lusts, and refusing to bring forth the pleasant and excellent Fruits, which our most Holy Religion is naturally apt to produce, wherever it hath possession of mens Hearts in truth.
and excusing, flattering and indulging our selves in our Lustiest, and refusing to bring forth the pleasant and excellent Fruits, which our most Holy Religion is naturally apt to produce, wherever it hath possession of men's Hearts in truth.
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He would not find so many good things amongst us, as he owns he found in that Church, and there commends them for, verse 2, and 3, and that he would find more evils in us, than he there charges them with:
He would not find so many good things among us, as he owns he found in that Church, and there commends them for, verse 2, and 3, and that he would find more evils in us, than he there charges them with:
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which is only because they had declined in their Zeal, left their first love, verse 4. and yet let us with fear and trembling read and consider what he writes to that Church, verse 5. Remember therefore from whence thou art fallen,
which is only Because they had declined in their Zeal, left their First love, verse 4. and yet let us with Fear and trembling read and Consider what he writes to that Church, verse 5. remember Therefore from whence thou art fallen,
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I might also Paralel the case of most of the other Churches with our Church, and the threats denounced against them, with what we have cause to expect and fear, thereby to provoke us to be speedy, and zealous to repent, while this Year of Grace lasts:
I might also Parallel the case of most of the other Churches with our Church, and the Treats denounced against them, with what we have cause to expect and Fear, thereby to provoke us to be speedy, and zealous to Repent, while this Year of Grace lasts:
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how Pathetically doth the great Apostle warn his dear Timothy in this affair, in a case of like concernment? And how doth he reiterate the charge to make all sure? O Timothy keep that which is committed to thy trust, 1 Tim. vi. 20. And 2 Tim. i. 13, 14. Hold fast the form of sound words, which thou hast heard of me, in faith and love.
how Pathetically does the great Apostle warn his dear Timothy in this affair, in a case of like concernment? And how does he reiterate the charge to make all sure? Oh Timothy keep that which is committed to thy trust, 1 Tim. vi. 20. And 2 Tim. i. 13, 14. Hold fast the from of found words, which thou hast herd of me, in faith and love.
And he must transmit to others what was committed unto him. 2 Tim. ii. 2. The things which thou hast heard of me among many witnesses, the same commit thou to faithful men who shall be able to teach others also.
And he must transmit to Others what was committed unto him. 2 Tim. ii. 2. The things which thou hast herd of me among many Witnesses, the same commit thou to faithful men who shall be able to teach Others also.
and robs them of, the Care and Providence, and noble acquisitions of their common Ancestours. And he deserves in the Prophets. Phrase to be esteemed the Tayl, and not the Head, whose Lusts cut off, what the Wisdom and Industry, of great Grand-Fathers intayled of late,
and robs them of, the Care and Providence, and noble acquisitions of their Common Ancestors. And he deserves in the prophets. Phrase to be esteemed the Tail, and not the Head, whose Lustiest Cut off, what the Wisdom and Industry, of great Grand-Fathers intailed of late,
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And how shall we answer it to God, our Consciences, and the succeeding Ages. If we sin away that Holy Truth, that excellent Religion, which God vouchsafed to Plant in this Nation, with his own Right Hand,
And how shall we answer it to God, our Consciences, and the succeeding Ages. If we sin away that Holy Truth, that excellent Religion, which God vouchsafed to Plant in this nation, with his own Right Hand,
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and fatned with their dearest Blood? A Religion not patcht up of cunningly devised Fables, nor devised by cunning men, to gratifie their Lusts, and serve their base and worldly Interests. But the Everlasting Gospel, brought by the Eternal Son, from the bosom of him, who is Truth it self, and the Fountain of it;
and fattened with their dearest Blood? A Religion not patched up of cunningly devised Fables, nor devised by cunning men, to gratify their Lustiest, and serve their base and worldly Interests. But the Everlasting Gospel, brought by the Eternal Son, from the bosom of him, who is Truth it self, and the Fountain of it;
and restoring them to their highest perfection, Conformity to the Divine Image, participation of the Divine Nature, and full and endless injoyment of God.
and restoring them to their highest perfection, Conformity to the Divine Image, participation of the Divine Nature, and full and endless enjoyment of God.
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A Religion founded upon the Prophets and Apostles, having Jesus Christ for the chief Corner-Stone. A Religion that dare bear the test of the true Lydian-Stone; The Law and Testimony, because it is not conscious to it self, of any counterfeit metal stampt and imposed on unwary minds, by its Authority, to pass for good Coyn, and currant mony.
A Religion founded upon the prophets and Apostles, having jesus christ for the chief Corner-Stone. A Religion that Dare bear the test of the true Lydian-Stone; The Law and Testimony, Because it is not conscious to it self, of any counterfeit metal stamped and imposed on unwary minds, by its authority, to pass for good Coin, and currant money.
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A Religion, which takes not away the Key of knowledg, nor deprives its Children of the Scriptures, the only Records of Divine Truth, and Rule that God hath given mankind, of Faith and Manners.
A Religion, which Takes not away the Key of knowledge, nor deprives its Children of the Scriptures, the only Records of Divine Truth, and Rule that God hath given mankind, of Faith and Manners.
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And one of his Apostles hath informed us, that The new man is renewed in knowledg, and another hath described the Beasts Kingdom, by its being full of Darkness. And our Lord in the beginning of his Ministry, laid down this early Aphorism to direct his Followers to distinguish, betwixt Truth and Falsehood, the way of Salvation,
And one of his Apostles hath informed us, that The new man is renewed in knowledge, and Another hath described the Beasts Kingdom, by its being full of Darkness. And our Lord in the beginning of his Ministry, laid down this early Aphorism to Direct his Followers to distinguish, betwixt Truth and Falsehood, the Way of Salvation,
A Religion that blots out none of Gods Commandments, for fear the very Children, should drink in with their Catechism, an Antidote against that gross Idolatry, which diffuses it self, through more than half the Worship, they are called to practise all their lives.
A Religion that blots out none of God's commandments, for Fear the very Children, should drink in with their Catechism, an Antidote against that gross Idolatry, which diffuses it self, through more than half the Worship, they Are called to practise all their lives.
A Religion which directs your Prayers to him, whose title is, A God hearing Prayer, and your Worship to him, to whom alone it appertains, and whom only we must serve:
A Religion which directs your Prayers to him, whose title is, A God hearing Prayer, and your Worship to him, to whom alone it appertains, and whom only we must serve:
A Religion that allows you to serve this God, with reasonable service, as becomes reasonable Creatures, Praying with your Spirits and your Ʋnderstandings, not like Pyes or Parrots; not with noise and sounds of a Language you understand not.
A Religion that allows you to serve this God, with reasonable service, as becomes reasonable Creatures, Praying with your Spirits and your Ʋnderstandings, not like Pies or Parrots; not with noise and sounds of a Language you understand not.
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A Religion that delivers Christs Institutions, as his Apostles received them from him; not disguising a Sacrament, appointed for the living, into an expiatory Sacrifice, for the dead;
A Religion that delivers Christ Institutions, as his Apostles received them from him; not disguising a Sacrament, appointed for the living, into an expiatory Sacrifice, for the dead;
nor bidding you Worship, what Christ bid you eat. Nor giving the lye to all your Sences, your Reason, and your Faith, together. (For Gods word which is the object of our Faith calls it Bread most frequently after Consecration) nor robbing you of one half, the Cup, with a non obstante, that Christ Instituted,
nor bidding you Worship, what christ bid you eat. Nor giving the lie to all your Senses, your Reason, and your Faith, together. (For God's word which is the Object of our Faith calls it Bred most frequently After Consecration) nor robbing you of one half, the Cup, with a non Obstacle, that christ Instituted,
A Religion which hath no Mint-house to Coin new Articles of Faith, or make that needful to be believed, in order to Salvation, this year, which the year before,
A Religion which hath no Mint-house to Coin new Articles of Faith, or make that needful to be believed, in order to Salvation, this year, which the year before,
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In a word, a Religion not made up of Tricks and Artifices; of Pomp and Pageantry of a Fardle of unaccountable Rites and Ceremonies, and unintelligible mystesteries and contradictions, to comply with all mens humours, tempers, constitutions:
In a word, a Religion not made up of Tricks and Artifices; of Pomp and Pageantry of a Firkin of unaccountable Rites and Ceremonies, and unintelligible mystesteries and contradictions, to comply with all men's humours, tempers, constitutions:
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Let me therefore beseech you, and adjure you, by all that's dear to you, be zealous and repent speedily, sincerely, that you force not a jealous God, to cut down this Tree, to remove his Kingdom, and take away his Candlestick, because you would not bring forth the Fruits of the one,
Let me Therefore beseech you, and adjure you, by all that's dear to you, be zealous and Repent speedily, sincerely, that you force not a jealous God, to Cut down this Tree, to remove his Kingdom, and take away his Candlestick, Because you would not bring forth the Fruits of the one,
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But I shall rather chuse to inlarge my self in that Application of this Parable, which is more sutable to so private an Auditory, tho I cannot deny,
But I shall rather choose to enlarge my self in that Application of this Parable, which is more suitable to so private an Auditory, though I cannot deny,
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Under which notion every individual man and woman, is sentenced to be cut down, and cast out of the Vineyard of the Church, by some Temporal or Spiritual Judgment:
Under which notion every Individu man and woman, is sentenced to be Cut down, and cast out of the Vineyard of the Church, by Some Temporal or Spiritual Judgement:
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who hath been planted, and admitted into it by Baptism, and stands and grows in it, injoying all the advantages and priviledges which belong to a Member of it, under the Gospel, and yet continues Fruitless, or bears no good Fruit. Gets no saving Knowledg, no true Faith, no sound Repentance, nor sincere Amendment of Life.
who hath been planted, and admitted into it by Baptism, and Stands and grows in it, enjoying all the advantages and privileges which belong to a Member of it, under the Gospel, and yet continues Fruitless, or bears no good Fruit. Gets not Saving Knowledge, no true Faith, no found Repentance, nor sincere Amendment of Life.
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No Temperance, Sobriety, subduing of his sensual Lusts and Appetites against Uncleanness, Drunkenness, Debauchery, and other defiling pleasures and sensualities, in a word, who are not foundly Converted and turned from placing their happiness and hopes in sin and creatures, to fix them on God and Christ,
No Temperance, Sobriety, subduing of his sensual Lustiest and Appetites against Uncleanness, drunkenness, Debauchery, and other defiling pleasures and Sensualities, in a word, who Are not fondly Converted and turned from placing their happiness and hope's in since and creatures, to fix them on God and christ,
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God already despiseth, reproacheth, and upbraideth thee for cumbring of his Ground, hath actually pronounced the Sentence against thee, to cut thee down:
God already despises, Reproacheth, and upbraideth thee for cumbering of his Ground, hath actually pronounced the Sentence against thee, to Cut thee down:
only in admirable Patience, he hath reprieved thee one year more, a little longer, to try whether thou wilt yet at last sue out a Pardon, return, repent, amend, that thou mayst live.
only in admirable Patience, he hath reprieved thee one year more, a little longer, to try whither thou wilt yet At last sue out a Pardon, return, Repent, amend, that thou Mayest live.
whilst year after year he came looking for Fruit and found none, together with the aggravated abuse of his long-sufferance, which vouchsafes another year, with a severer vengeance, with a greater Damnation.
while year After year he Come looking for Fruit and found none, together with the aggravated abuse of his long-sufferance, which vouchsafes Another year, with a severer vengeance, with a greater Damnation.
As for our parts who are Gods Ministers, it is no pleasure nor delight to us, to be Messengers of so heavy tydings, to come on so harsh and terrifying an Errand. We had rather be sent on Embassies of Peace, and speak what might be more welcome and pleasing to you, provided it might also be profitable for you.
As for our parts who Are God's Ministers, it is no pleasure nor delight to us, to be Messengers of so heavy tidings, to come on so harsh and terrifying an Errand. We had rather be sent on Embassies of Peace, and speak what might be more welcome and pleasing to you, provided it might also be profitable for you.
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What we have received from the Lord, that must we deliver to you, according to our Commission and our Instructions written in his Word, must we proceed in the discharge and execution of our Office. We must not sow Pillows under your Armpits,
What we have received from the Lord, that must we deliver to you, according to our Commission and our Instructions written in his Word, must we proceed in the discharge and execution of our Office. We must not sow Pillows under your Armpits,
nor dawb with untempered mortar, at the Price, at the Peril, of our own Souls. Nor promise Life where God hath threatned Death. Nor speak Peace, where God saith there is no Peace. And there is no peace to the wicked, saith my God, Isa. lvii. 21. This were but to betray you, and ruin our selves.
nor dawb with untempered mortar, At the Price, At the Peril, of our own Souls. Nor promise Life where God hath threatened Death. Nor speak Peace, where God Says there is no Peace. And there is no peace to the wicked, Says my God, Isaiah lvii. 21. This were but to betray you, and ruin our selves.
To lead you blindfold into the Ditch, and plunge our selves in, together with you, into the Lake of fire and brimstone: and to have the guilt of the blood of your souls, added and heapt up, upon that of our own, to sink us deeper in the bottomless Gulph.
To led you blindfold into the Ditch, and plunge our selves in, together with you, into the Lake of fire and brimstone: and to have the guilt of the blood of your Souls, added and heaped up, upon that of our own, to sink us Deeper in the bottomless Gulf.
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Spare thy people good Lord, spare this and that other Fruitless-Tree one year more, try them O Lord, a little longer, it may be they will consider, it may be they will bethink themselves, it may be they will yet bear Fruit. And then, it shall be no grief of Heart to thee O blessed Lord, that thou didst not cut them off suddenly in thy sore displeasure.
Spare thy people good Lord, spare this and that other Fruitless-Tree one year more, try them Oh Lord, a little longer, it may be they will Consider, it may be they will bethink themselves, it may be they will yet bear Fruit. And then, it shall be no grief of Heart to thee Oh blessed Lord, that thou didst not Cut them off suddenly in thy soar displeasure.
when thou didst strike him down, and he rose up a Paul? Lord let us humbly claim, what thou hast so gratiously Proclaimed, and thou hast Proclaimed thy Name, thy own Name, to be the Lord,
when thou didst strike him down, and he rose up a Paul? Lord let us humbly claim, what thou hast so graciously Proclaimed, and thou hast Proclaimed thy Name, thy own Name, to be the Lord,
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even the Lord gratious and merciful, long-suffering and abundant in goodness and truth, Exod. xxxiv. 6. Yea so long-suffering that thou Wouldest not that any should perish,
even the Lord gracious and merciful, long-suffering and abundant in Goodness and truth, Exod xxxiv. 6. Yea so long-suffering that thou Wouldst not that any should perish,
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Before the Healing Crystal Streams, Those Rivers of Pleasure, and fulness of Joy, which are at Gods Right-Hand for ever more? Yea we must add our hardest Labour, to our softest Prayers. And our dearer Cost to our cheaper Requests.
Before the Healing Crystal Streams, Those rivers of Pleasure, and fullness of Joy, which Are At God's Right-Hand for ever more? Yea we must add our Hardest Labour, to our Softest Prayers. And our Dearer Cost to our cheaper Requests.
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You are Gods Husbandry, and Building. And we must Till and Dress you, and Build you up to the utmost of out Skill and Industry. And tho this be not the Work of an hour or a day,
You Are God's Husbandry, and Building. And we must Till and Dress you, and Built you up to the utmost of out Skill and Industry. And though this be not the Work of an hour or a day,
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and clutchy Loam, and hungry Earth, from about your Roots, which chil, and stunt, and starve you, that you bear no Fruit in Gods Vineyard. That is, your indulged Lusts, and inordinate Love of the World, which by gnawing at your Hearts, spoyl both your growth and fruitfulness.
and clutchy Loam, and hungry Earth, from about your Roots, which Chil, and stunt, and starve you, that you bear no Fruit in God's Vineyard. That is, your indulged Lustiest, and inordinate Love of the World, which by gnawing At your Hearts, spoil both your growth and fruitfulness.
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Your Carnal security, your ignorant and bold presumptions, your trusting in your outward priviledges, and false confidences in your formal duties, and customary performances:
Your Carnal security, your ignorant and bold presumptions, your trusting in your outward privileges, and false confidences in your formal duties, and customary performances:
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All these, and many more, have an unhappy aptitude, to hinder your bearing Fruit, and make you barren, in some the hardness of the Rock prevents the taking Root. In others the Thorns draw away the good nourishment,
All these, and many more, have an unhappy aptitude, to hinder your bearing Fruit, and make you barren, in Some the hardness of the Rock prevents the taking Root. In Others the Thorns draw away the good nourishment,
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The cares of the world, the love of riches, and the lusts of other things choak the seed, and the Plants, that they bring no Fruit to perfection, Mark iv. 19. In others, the overvaluing of their outward priviledges,
The Cares of the world, the love of riches, and the Lustiest of other things choke the seed, and the Plants, that they bring no Fruit to perfection, Mark iv. 19. In Others, the overvaluing of their outward privileges,
Or coming to Church without learning or practising what you are here taught, or calling upon God without departing from iniquity, and lifting up your hands,
Or coming to Church without learning or practising what you Are Here taught, or calling upon God without departing from iniquity, and lifting up your hands,
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and make it mellow and tender to receive the Seed: as that must be done by the Plough of the Law, so must this with the Spade of the Law. Docendo, monendo, convincendo, redarguendo, by teaching, admonishing, convincing, reproving, threatning,
and make it mellow and tender to receive the Seed: as that must be done by the Plough of the Law, so must this with the Spade of the Law. Docendo, monendo, convincendo, redarguendo, by teaching, admonishing, convincing, reproving, threatening,
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as a good Expositor expresseth it, which are all the proper works of the Law. That we may therefore apply our selves rightly to this work. In the 29th.
as a good Expositor Expresses it, which Are all the proper works of the Law. That we may Therefore apply our selves rightly to this work. In the 29th.
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of Deuteronomy, verse 18. we read of a root bearing gall and wormwood, very bad, very bitter Fruit, and the next verse describes him to be one, that blesseth himself in his heart,
of Deuteronomy, verse 18. we read of a root bearing Gall and wormwood, very bad, very bitter Fruit, and the next verse describes him to be one, that Blesses himself in his heart,
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and saith he shall have peace, tho he add drunkenness to thirst, and the 12. verse before, and the 25. after seems to intimate the grounds or occasion of that his confidence,
and Says he shall have peace, though he add Drunkenness to thirst, and the 12. verse before, and the 25. After seems to intimate the grounds or occasion of that his confidence,
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As if that would secure him from danger, Now I beseech you observe with what Spade Moses himself digs about this Root, verse 20. The Lord will not spare him,
As if that would secure him from danger, Now I beseech you observe with what Spade Moses himself digs about this Root, verse 20. The Lord will not spare him,
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And the Lord shall separate him unto evil, out of all the Tribes of Israel, according to all the curses of the Covenant that are written in the Book of this Law.
And the Lord shall separate him unto evil, out of all the Tribes of Israel, according to all the curses of the Covenant that Are written in the Book of this Law.
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Read what follows at your leisure, as also Deut. xxviii. more largely from verse xv. to the end, which contains 54. verses: and many more heavy curses, and dreadful threatnings, according to what he speaks, Deut. xxxii. 23. I will heap mischiefs upon them. And so Levit. xxvi.
Read what follows At your leisure, as also Deuteronomy xxviii. more largely from verse xv. to the end, which contains 54. Verses: and many more heavy curses, and dreadful threatenings, according to what he speaks, Deuteronomy xxxii. 23. I will heap mischiefs upon them. And so Levit. xxvi.
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he threatens them with most severe Judgments, and tells them he will punish them seven, and seven, and seven times more for their sins, unless they repent and amend:
he threatens them with most severe Judgments, and tells them he will Punish them seven, and seven, and seven times more for their Sins, unless they Repent and amend:
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And in the same method do all the Prophets proceed, as were easie to give instances in Samuel, Davids Psalms most frequently, Solomon, Isaiah, Jeremiah, Ezechiel, Daniel, and the rest,
And in the same method do all the prophets proceed, as were easy to give instances in Samuel, Davids Psalms most frequently, Solomon, Isaiah, Jeremiah, Ezechiel, daniel, and the rest,
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And the New Testament, in this, is like the Old. You cannot but take notice, how John the Baptist begins his Ministry, Matth. iii. Bring forth fruits meet for repentance, and how doth he urge them so to do? First by digging away that bad Earth from about their Roots:
And the New Testament, in this, is like the Old. You cannot but take notice, how John the Baptist begins his Ministry, Matthew iii. Bring forth fruits meet for Repentance, and how does he urge them so to do? First by digging away that bad Earth from about their Roots:
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And nothing is more frequent in the Sermons and Parables of our Lord himself, than such useful and faithful severity, to awaken secure sinners, by such wholsome comminations of their danger:
And nothing is more frequent in the Sermons and Parables of our Lord himself, than such useful and faithful severity, to awaken secure Sinners, by such wholesome comminations of their danger:
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To touch a few of very many, Matth. xi. 20. Then began he to upbraid the Cities in which most of his mighty works were done, because they repented not.
To touch a few of very many, Matthew xi. 20. Then began he to upbraid the Cities in which most of his mighty works were done, Because they repented not.
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Wo to thee Chorazin, wo to thee Bethsaida, for if the mighty works which have been done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
Woe to thee Chorazin, woe to thee Bethsaida, for if the mighty works which have been done in you had been done in Tyre and Sidon, they would have repented long ago in Sackcloth and Ashes.
What stinging words are these, how should they awaken us to speedy Repentance? This is also the scope of many of the Parables in Matth. xiii. of the Sower and the Seed, of the Drag Net, of the Tares: to instance in the last.
What stinging words Are these, how should they awaken us to speedy Repentance? This is also the scope of many of the Parables in Matthew xiii. of the Sour and the Seed, of the Drag Net, of the Tares: to instance in the last.
and to yield him willing and faithful Obedience, and such is the case with him who wanted the Wedding Garment, Matth. xxii. and with the foolish Virgins, that provided no Oyl, and the slothful servant that traded not with his Talent, Matth. xxv.
and to yield him willing and faithful obedience, and such is the case with him who wanted the Wedding Garment, Matthew xxii. and with the foolish Virgins, that provided no Oil, and the slothful servant that traded not with his Talon, Matthew xxv.
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So Mark xvi. 16. He that believeth and is Baptised shall be saved, but he that believeth not shall be damned, tho he were Baptised, yea, the more because he was Baptised, and did not what he was thereby obliged to.
So Mark xvi. 16. He that Believeth and is Baptised shall be saved, but he that Believeth not shall be damned, though he were Baptised, yea, the more Because he was Baptised, and did not what he was thereby obliged to.
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But no where more fully than in the beginning of this Chapter. Ʋnless you repent you shall all perish, and besides my Text, verse 24. Strive to enter in at the strait gate, and that quickly before the Master of the house be risen, for it will afterwards be in vain, to plead, we have Eat and Drunk in thy presence, come to thy Table, heard thee Preach.
But no where more Fully than in the beginning of this Chapter. Ʋnless you Repent you shall all perish, and beside my Text, verse 24. Strive to enter in At the strait gate, and that quickly before the Master of the house be risen, for it will afterwards be in vain, to plead, we have Eat and Drunk in thy presence, come to thy Table, herd thee Preach.
And the Holy Apostles, the most skilful, and most faithful Labourers in Gods Vineyard, use the same method, warning the unfruitful by the terrors of the Lord.
And the Holy Apostles, the most skilful, and most faithful Labourers in God's Vineyard, use the same method, warning the unfruitful by the terrors of the Lord.
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with these Weapons St. Paul managed his warfare To pull down the strong holds of sin and Satan, Rom. i. 18. He tells them The wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men. Rom. ii.
with these Weapons Saint Paul managed his warfare To pull down the strong holds of since and Satan, Rom. i. 18. He tells them The wrath of God is revealed from Heaven against all ungodliness, and unrighteousness of men. Rom. ii.
and lets them know, their outward Circumcision will avail them nothing, unless their hearts be Circumcised. And Chap. xi. He warns them by the Example of the Jewish Branches being cut off from their Olive-Tree, and bids them take heed lest God also spare not them, and expresly tells them that if they continue not in Gods goodness, answer not his goodness towards them, they also shall be cut off.
and lets them know, their outward Circumcision will avail them nothing, unless their hearts be Circumcised. And Chap. xi. He warns them by the Exampl of the Jewish Branches being Cut off from their Olive-Tree, and bids them take heed lest God also spare not them, and expressly tells them that if they continue not in God's Goodness, answer not his Goodness towards them, they also shall be Cut off.
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or their Danger in neglecting it, God winketh at, Acts 17.30. takes less notice of But when and where his Gospel is vouchsafed, He calls all men to repent.
or their Danger in neglecting it, God winketh At, Acts 17.30. Takes less notice of But when and where his Gospel is vouchsafed, He calls all men to Repent.
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as God's Vineyard of old, Isa. 5.1. in a very fruitful hill, cultivated, dressed, tilled with no small cost and care, it was digged, and fenced, and the Stones picked out.
as God's Vineyard of old, Isaiah 5.1. in a very fruitful hill, cultivated, dressed, tilled with no small cost and care, it was dug, and fenced, and the Stones picked out.
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You have the Holy Sacraments Administred to you, according to Christs Institution, without maiming, or defiling them, with mens Superstitious inventions added.
You have the Holy Sacraments Administered to you, according to Christ Institution, without maiming, or defiling them, with men's Superstitious Inventions added.
You have Prayers made in a Tongue you understand, and directed to him alone, who stiles himself a God hearing Prayer, and in his Mediation, who is the true and only Mediatour, in whose name we are allowed,
You have Prayers made in a Tongue you understand, and directed to him alone, who stile himself a God hearing Prayer, and in his Mediation, who is the true and only Mediator, in whose name we Are allowed,
And what ever else that's requisite to promote your Sanctification, Consolation and Salvation, even all the means of Grace, which he hath appointed, that was faithful in all his house.
And what ever Else that's requisite to promote your Sanctification, Consolation and Salvation, even all the means of Grace, which he hath appointed, that was faithful in all his house.
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Fourthly, If after long ordinary means injoyed, fresh alarms be given, and new and more vigorous calls and applications be made to you, by extraordinary dispensations of Gods Providence,
Fourthly, If After long ordinary means enjoyed, fresh alarms be given, and new and more vigorous calls and applications be made to you, by extraordinary dispensations of God's Providence,
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First, God will do no more, It shall not be digged nor pruned any more, Isa. v. 6. Whatever God doth, he doth with respect to his Mercy or his Justice, they are Principia imperantia in Deo, as the Schools speak;
First, God will do no more, It shall not be dug nor pruned any more, Isaiah v. 6. Whatever God does, he does with respect to his Mercy or his justice, they Are Principia imperantia in God, as the Schools speak;
they engage, and set all his Attributes on work, as his Wisdom and Power, &c. and all he doth, is for the glory either of his Mercy or his Justice: and when neither of them can be farther glorified:
they engage, and Set all his Attributes on work, as his Wisdom and Power, etc. and all he does, is for the glory either of his Mercy or his justice: and when neither of them can be farther glorified:
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but to continue always to do so, and longer to do so, when abundantly enough hath been vouchsafed, to magnifie his Mercy, both in his Wisdom and his Patience, he will then give over. And to go on still;
but to continue always to do so, and longer to do so, when abundantly enough hath been vouchsafed, to magnify his Mercy, both in his Wisdom and his Patience, he will then give over. And to go on still;
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So to the indocible, and impenitent, why should ye be taught, called on, warned, reproved any more, seeing ye refuse to learn, hearken, take warning and return? Why should the Word of the Lord be precept upon precept, precept upon precept, line upon line, line upon line, to those who have made a covenant with death,
So to the indocible, and impenitent, why should you be taught, called on, warned, reproved any more, seeing you refuse to Learn, harken, take warning and return? Why should the Word of the Lord be precept upon precept, precept upon precept, line upon line, line upon line, to those who have made a Covenant with death,
and are at an agreement with hell? Who have made Lyes their refuge, and have hid themselves under falsehood, unless that they might go, and fall backward,
and Are At an agreement with hell? Who have made Lies their refuge, and have hid themselves under falsehood, unless that they might go, and fallen backward,
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And why any more vain endeavours to charm them, who have made themselves like the deaf Adder which refuseth to hear the voice of the charmer, charming never so wisely, whose doom is therefore to be taken away suddenly, both living and in his wrath, Psal. lviii. 4, 5, 9. Why any more Piping to them who will not Dance, or mourning to them who will not weep, Luk. vii. 32. Who will be won,
And why any more vain endeavours to charm them, who have made themselves like the deaf Adder which Refuseth to hear the voice of the charmer, charming never so wisely, whose doom is Therefore to be taken away suddenly, both living and in his wrath, Psalm lviii. 4, 5, 9. Why any more Piping to them who will not Dance, or mourning to them who will not weep, Luk. vii. 32. Who will be wone,
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such shall be left desolate, Luke xiii. He will not always Cluck them, nor offer them his shelter any more, those whom he hath often called and they would not answer, he will call no more.
such shall be left desolate, Lycia xiii. He will not always Cluck them, nor offer them his shelter any more, those whom he hath often called and they would not answer, he will call no more.
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What could have been done more to my Vineyard, that I have not done in it? Isa. v. 4. All hath been done, that Art and Industry, and the best Husbandry can do;
What could have been done more to my Vineyard, that I have not done in it? Isaiah v. 4. All hath been done, that Art and Industry, and the best Husbandry can do;
The Scope of the Parable, is to shew the care and faithfulness of the Planter, and the Dresser of the Vineyard; to whom it belongs to give good Tillage and Culture, and to perform what's to be done below on Earth:
The Scope of the Parable, is to show the care and faithfulness of the Planter, and the Dresser of the Vineyard; to whom it belongs to give good Tillage and Culture, and to perform what's to be done below on Earth:
For in a Parallel case, we are told, He is able to raise children to Abraham, out of stones, and he that hath promised To take away the heart of stone,
For in a Parallel case, we Are told, He is able to raise children to Abraham, out of stones, and he that hath promised To take away the heart of stone,
And possibly it may be thus exprest, tacitely to convince men, who are prone to think outward means alone sufficient. And believe they can, by the help of them alone, turn to God, and become fruitful, if they please, and when they please.
And possibly it may be thus expressed, tacitly to convince men, who Are prove to think outward means alone sufficient. And believe they can, by the help of them alone, turn to God, and become fruitful, if they please, and when they please.
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Neither Christ in Heaven, nor his Ministers on Earth, have one word more to say for a people whom neither ordinary, nor extraordinary means, will make better.
Neither christ in Heaven, nor his Ministers on Earth, have one word more to say for a people whom neither ordinary, nor extraordinary means, will make better.
Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me, Jer. vii. 16. Now consider what people this was.
Pray not thou for this people, neither lift up cry nor prayer for them, neither make Intercession to me, Jer. vii. 16. Now Consider what people this was.
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Even the Trees of his own Planting in his own Vineyard. His own People who profest the true Religion, but abused that Profession, and made it a Cloak for their villanies. As if that pretext had given them a Licence to commit their Abominations.
Even the Trees of his own Planting in his own Vineyard. His own People who professed the true Religion, but abused that Profession, and made it a Cloak for their villainies. As if that pretext had given them a Licence to commit their Abominations.
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This will not secure you, will ye steal, murder, commit adultery and swear falsly — and come and stand before me in this house, which is called by my name,
This will not secure you, will you steal, murder, commit adultery and swear falsely — and come and stand before me in this house, which is called by my name,
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If you say, we are Baptised, we are true Protestants, we keep our Church, &c. And think this will excuse you, in the neglect of bearing the Fruits your Baptism obliges you to,
If you say, we Are Baptised, we Are true Protestants, we keep our Church, etc. And think this will excuse you, in the neglect of bearing the Fruits your Baptism obliges you to,
I will not hear thee, Ezek. 14.14. tho these three men, Noah, and Daniel, and Job stood before me, as I live, saith the Lord, they should deliver neither son nor daughter.
I will not hear thee, Ezekiel 14.14. though these three men, Noah, and daniel, and Job stood before me, as I live, Says the Lord, they should deliver neither son nor daughter.
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even they should not prevail for a people who had sinned against God by trespassing grievously, vers. 13. had grieved him by long resisting his Calls, by impenitency;
even they should not prevail for a people who had sinned against God by trespassing grievously, vers. 13. had grieved him by long resisting his Calls, by impenitency;
but continue obstinate, they will pray God to rid his Church of you, as the bane, as the pests of the place you live in, who by your bad example, and bad counsel, and other mischiefs you do, hinder other sinners from returning.
but continue obstinate, they will pray God to rid his Church of you, as the bane, as the pests of the place you live in, who by your bad Exampl, and bad counsel, and other mischiefs you do, hinder other Sinners from returning.
How doth holy Jeremiah, who had stood before the Lord to speak good for that people, at length not only desist and cease praying for them; but chap. 11.20. cryes against them, Let me see thy vengeance on them.
How does holy Jeremiah, who had stood before the Lord to speak good for that people, At length not only desist and cease praying for them; but chap. 11.20. cries against them, Let me see thy vengeance on them.
Seventhly, Nay, your own mouths will be stopped, and you will be speechless, and as before you had no heart to use the arguments, you might have pleaded for your selves,
Seventhly, Nay, your own mouths will be stopped, and you will be speechless, and as before you had no heart to use the Arguments, you might have pleaded for your selves,
As the man, Mat. 22. whom God had used so kindly, whom he calls Friend, Quem tot bonis, & donis c•ronavit, whom he had crowned and compast with so many opportunities and helps, to get what he had, so grosly neglected to provide;
As the man, Mathew 22. whom God had used so kindly, whom he calls Friend, Whom tot bonis, & donis c•ronavit, whom he had crowned and compassed with so many opportunities and helps, to get what he had, so grossly neglected to provide;
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He had nothing to say for himself, not a word to offer for arresting the severest Judgment, He that after several Admonitions, goes on to sin, is to be rejected of God and man, being condemned of himself, Tit. 3.11.
He had nothing to say for himself, not a word to offer for arresting the Severest Judgement, He that After several Admonitions, Goes on to since, is to be rejected of God and man, being condemned of himself, Tit. 3.11.
nor bring forth the Fruits, by which others might be provok'd to glorifie him, are without excuse. Rom. 1.20. Eightly. But if they add impudence to their obstinacy, and will presume to call upon him;
nor bring forth the Fruits, by which Others might be provoked to Glorify him, Are without excuse. Rom. 1.20. Eighth. But if they add impudence to their obstinacy, and will presume to call upon him;
and their extremity extort, and wring from them a prayer at last, and they howl to him on their Beds, as God speaks reproachfully of such mens prayers, Hos. 7.14. and their fears fright them into a pang of heartless devotion, and the sense of approaching ruine, scare them to cry to that God, who hath so long call'd earnestly on them to turn, but all in vain:
and their extremity extort, and wring from them a prayer At last, and they howl to him on their Beds, as God speaks reproachfully of such men's Prayers, Hos. 7.14. and their fears fright them into a pang of heartless devotion, and the sense of approaching ruin, scare them to cry to that God, who hath so long called earnestly on them to turn, but all in vain:
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When you spread forth your hands, I will hide wine eyes, and when you make many prayers I will not hear. Isa. 1.15. Read on, and see the reason, Eze. 8.18. I will deal in my fury:
When you spread forth your hands, I will hide wine eyes, and when you make many Prayers I will not hear. Isaiah 1.15. Read on, and see the reason, Ezekiel 8.18. I will deal in my fury:
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and despise admonition and refuse to return, and think in your selves, if you have but time to cry, Lord, have mercy upon me, at last, all shall be well,
and despise admonition and refuse to return, and think in your selves, if you have but time to cry, Lord, have mercy upon me, At last, all shall be well,
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twice in the parable of the Sower, as the doom of the barren ground. Matth. 13.12. Luke 8.18. twice in the parable of the pounds and talents as the punishment of the slothful, unprofitable servant. Matt. 25.19. and Luke 19.26. The kingdom of heaven shall be taken from you, and given to a nation bringing forth the fruits thereof; Mat. 21.43. which plainly sheweth the reason to be their not bringing forth such fruits.
twice in the parable of the Sour, as the doom of the barren ground. Matthew 13.12. Luke 8.18. twice in the parable of the pounds and Talents as the punishment of the slothful, unprofitable servant. Matt. 25.19. and Lycia 19.26. The Kingdom of heaven shall be taken from you, and given to a Nation bringing forth the fruits thereof; Mathew 21.43. which plainly shows the reason to be their not bringing forth such fruits.
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And the Church of Ephesus is threatned. Rev. 2.5. Repent and do thy first works, or I will come upon thee quickly, and remove thy Candlestick out of its place except thou repent.
And the Church of Ephesus is threatened. Rev. 2.5. repent and do thy First works, or I will come upon thee quickly, and remove thy Candlestick out of its place except thou Repent.
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You may sin away a good Religion by your unfruitfulness: but the best Religion will not keep away vengeance from those who are unfruitful, but draw it on the faster.
You may sin away a good Religion by your unfruitfulness: but the best Religion will not keep away vengeance from those who Are unfruitful, but draw it on the faster.
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but shall find no efficacious influence by it, and tho to others, as Christ speaks, Cant. 1.16. Our bed is green fruitful, and Children are begotten unto God, yet to them the Ordinances have a miscarrying womb, and dry breasts.
but shall find no efficacious influence by it, and though to Others, as christ speaks, Cant 1.16. Our Bed is green fruitful, and Children Are begotten unto God, yet to them the Ordinances have a miscarrying womb, and dry breasts.
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Eleventhly. God will turn the means thou injoyest, to thy hurt, and to thy ruine, to become a curse, a snare, and stumbling block, and occasion of falling, to the aggravating of thy condemnation, Rom. 11.9. David saith, Let their table be made a snare, and a trap, and a stumbling block and a recompence unto them.
Eleventhly. God will turn the means thou enjoyest, to thy hurt, and to thy ruin, to become a curse, a snare, and stumbling block, and occasion of falling, to the aggravating of thy condemnation, Rom. 11.9. David Says, Let their table be made a snare, and a trap, and a stumbling block and a recompense unto them.
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As meat which is not digested to yield good nourishment, breeds crudities, and turns to be occasion of Diseases. So doth Spiritual Food, when not improv'd to growth and strength. As the Manna corrupted bred worms, so spiritual Manna breeds the most stinging worm of Conscience, when abused.
As meat which is not digested to yield good nourishment, breeds crudities, and turns to be occasion of Diseases. So does Spiritual Food, when not improved to growth and strength. As the Manna corrupted bred worms, so spiritual Manna breeds the most stinging worm of Conscience, when abused.
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and turn the Seal of God's precious promises, into a Seal of his dreadful Threatnings: yea, which is most fearful to consider, Christ Jesus himself becomes a stumbling to some men:
and turn the Seal of God's precious promises, into a Seal of his dreadful Threatenings: yea, which is most fearful to Consider, christ jesus himself becomes a stumbling to Some men:
as if they were to be justified by a Law requiring Work, not by the Gospel, offering Righteousness, of God's meer Grace, in Christ to be received by saith. And 1 Cor. 1.23. Christ crucified is to the Jews a stumbling block, and to the Greeks foolishness. And 1 Pet. 2.8. A stone of stumbling, and rock of offence, to them who are disobedient to the word.
as if they were to be justified by a Law requiring Work, not by the Gospel, offering Righteousness, of God's mere Grace, in christ to be received by Says. And 1 Cor. 1.23. christ Crucified is to the jews a stumbling block, and to the Greeks foolishness. And 1 Pet. 2.8. A stone of stumbling, and rock of offence, to them who Are disobedient to the word.
Not to have had Christ offered to them, than to have rejected him, not to enjoy the means, than to have them blasted and cursed to them, through their own default and provocation.
Not to have had christ offered to them, than to have rejected him, not to enjoy the means, than to have them blasted and cursed to them, through their own default and provocation.
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for he is not the Author of that, of which he is the u•tour and punisher. But by leaving you to your own corruptions, without restraint, and to those temptations which are apt to kindle,
for he is not the Author of that, of which he is the u•tour and punisher. But by leaving you to your own corruptions, without restraint, and to those temptations which Are apt to kindle,
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because when I called, none did answer, when I spake they would not hear: but they did evil before mine eyes, and chose that in which I delighted not.
Because when I called, none did answer, when I spoke they would not hear: but they did evil before mine eyes, and chosen that in which I delighted not.
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There is scarce one passage, in all the Bible, repeated so often over in terminis, as that dreadful Sentence, first denounced from the mouth of God, by the Ministry of the Prophet Isaiah, chap. 6.10. and to which he was prepared, with so great and awful Solemnity. By a Vision of the Divine Majesty, upon the Throne of his Glory, and an Angel touching his Lips with a coal from the Altar, and with a special Commission, to send him on this Errand. Go and tell this people, hear ye indeed hat understand not:
There is scarce one passage, in all the bible, repeated so often over in terminis, as that dreadful Sentence, First denounced from the Mouth of God, by the Ministry of the Prophet Isaiah, chap. 6.10. and to which he was prepared, with so great and awful Solemnity. By a Vision of the Divine Majesty, upon the Throne of his Glory, and an Angel touching his Lips with a coal from the Altar, and with a special Commission, to send him on this Errand. Go and tell this people, hear you indeed hat understand not:
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but I leave them to be made by your own Observation: then Acts 28.26. S. Paul improves it very fully, and having rehearsed the words at large, draws a sad inference from them;
but I leave them to be made by your own Observation: then Acts 28.26. S. Paul improves it very Fully, and having rehearsed the words At large, draws a sad Inference from them;
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Than which, nothing could have been spoken, more cutting to the Jews, who so despised and hated the Gentiles, and implies, that God's Salvation, that is, his Word, Truth, the true Religion, should now be taken from them, (for hitherto Salvation was of the Jews, John 4.22.) for their obstinate unfruitfulness;
Than which, nothing could have been spoken, more cutting to the jews, who so despised and hated the Gentiles, and Implies, that God's Salvation, that is, his Word, Truth, the true Religion, should now be taken from them, (for hitherto Salvation was of the jews, John 4.22.) for their obstinate unfruitfulness;
therefore I'll now trouble my self no more with you, I'll give you up to your own hearts lusts, fill up the measure of your iniquities, that wrath may come upon you without measure, even to the utmost.
Therefore I'll now trouble my self no more with you, I'll give you up to your own hearts Lustiest, fill up the measure of your iniquities, that wrath may come upon you without measure, even to the utmost.
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And a great mind can bear smart better than reproach, and pain more easie than derision. Reproach will break those hearts with vexing sorrow, which all the words of God could not break with Godly Sorrow. He that sits in heaven shall laugh, the Lord shall have them in derision.
And a great mind can bear smart better than reproach, and pain more easy than derision. Reproach will break those hearts with vexing sorrow, which all the words of God could not break with Godly Sorrow. He that sits in heaven shall laugh, the Lord shall have them in derision.
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Psal. ii. 4. The Lord shall laugh at him, for he seeth that his day is coming, Psal. xxxvii. 13. And there is nothing more astonishingly sad than Gods laughing, when with a just insulting he cryes Ah ha, I will ease me of my adversaries.
Psalm ii. 4. The Lord shall laugh At him, for he sees that his day is coming, Psalm xxxvii. 13. And there is nothing more astonishingly sad than God's laughing, when with a just insulting he cries Ah would, I will ease me of my Adversaries.
These are some few of those many Righteous Comminations, of those affrighting menaces, by which the Spade of the Law is steeled, to dig about your Roots,
These Are Some few of those many Righteous Comminations, of those affrighting menaces, by which the Spade of the Law is steeled, to dig about your Roots,
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Take them in one view, it may bean whole volly may strike down that security, which would not fall before a single shot. I exhort you, I beseech you, I adjure you therefore, by all these put together,
Take them in one view, it may bean Whole volley may strike down that security, which would not fallen before a single shot. I exhort you, I beseech you, I adjure you Therefore, by all these put together,
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For, I assure you in his name. 1. God will do no more. 2. God can do no more. 3. Your kindest Intercessours will ask no more for you. 4. God charges them they should not. 5. He hath told them, he will not grant it,
For, I assure you in his name. 1. God will do no more. 2. God can do no more. 3. Your Kindest Intercessors will ask no more for you. 4. God charges them they should not. 5. He hath told them, he will not grant it,
for God will not regard your too late requests. 9. God will take the means away you yet injoy. 10. Or he will take away his Spirit and Blessing from them. 11. Or which is still worse, blast and curse them to you. 12. And avenge your long sinful hardness with final and judicial hardning.
for God will not regard your too late requests. 9. God will take the means away you yet enjoy. 10. Or he will take away his Spirit and Blessing from them. 11. Or which is still Worse, blast and curse them to you. 12. And avenge your long sinful hardness with final and judicial hardening.
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But I must not only dig about you, but Manure you, not only apply the Corrosives of the Law, but the Cordials of the Gospel. Not only Thunder, could I do it,
But I must not only dig about you, but Manure you, not only apply the Corrosives of the Law, but the Cordials of the Gospel. Not only Thunder, could I do it,
and mellow Earth, of a cherishing prolifick Nature may be applyed to your Roots, to the very Roots of your Hearts and Consciences. I mean the tender Mercies of our God;
and mellow Earth, of a cherishing prolific Nature may be applied to your Roots, to the very Roots of your Hearts and Consciences. I mean the tender mercies of our God;
that what hath been said already, hath removed what might hinder, and hath laid bare your Roots, and made them open to receive the influence of what's yet to follow.
that what hath been said already, hath removed what might hinder, and hath laid bore your Roots, and made them open to receive the influence of what's yet to follow.
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I now in the name of that God whose name is recorded, Exod. xxxiv. 6. As proclaimed by himself to be the Lord, the Lord God, Merciful and gratious, long-suffering,
I now in the name of that God whose name is recorded, Exod xxxiv. 6. As proclaimed by himself to be the Lord, the Lord God, Merciful and gracious, long-suffering,
and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, trangression and sin; tho he will by no means acquit the guilty:
and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgression and since; though he will by no means acquit the guilty:
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that When the wicked man turneth away from the wickedness that he hath committed: and doth that which is lawful and right, he shall save his soul alive.
that When the wicked man turns away from the wickedness that he hath committed: and does that which is lawful and right, he shall save his soul alive.
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Because he considereth, and turneth away from all his transgressions, that he hath committed, he shall surely live, he shall not dye, Eze. xviii. 27, 28. In the name of that God whose mercy endureth for ever, as David tells us twenty six times in one Psalm cxxxvi. Who not only sheweth Mercy, but delighteth in mercy.
Because he Considereth, and turns away from all his transgressions, that he hath committed, he shall surely live, he shall not die, Ezekiel xviii. 27, 28. In the name of that God whose mercy Endureth for ever, as David tells us twenty six times in one Psalm cxxxvi. Who not only shows Mercy, but delights in mercy.
and dearest to himself, if any thing be greater, or dearer than other, that is by his Life, and by his Holiness. As I live saith the Lord God, I have no pleasure in the death of the wicked But that the wicked turn from his way and live, turn ye, turn ye from your evil ways,
and dearest to himself, if any thing be greater, or Dearer than other, that is by his Life, and by his Holiness. As I live Says the Lord God, I have no pleasure in the death of the wicked But that the wicked turn from his Way and live, turn you, turn you from your evil ways,
nor alter the thing that is gone out of my lips, Once have I sworn by my holiness that I will not lye unto David, Psal. lxxxix. 35. to his people that accept his Covenant,
nor altar the thing that is gone out of my lips, Once have I sworn by my holiness that I will not lie unto David, Psalm lxxxix. 35. to his people that accept his Covenant,
This God I say desireth not the death of the greatest sinner amongst you, nor the cutting down of the barrennest tree in all his Vineyard. But calls you with the most pressing importunity,
This God I say Desires not the death of the greatest sinner among you, nor the cutting down of the barrenest tree in all his Vineyard. But calls you with the most pressing importunity,
To you who have been so long Fruitless, in so rich a Soyl, Planted on so very fruitful hills, upon Mount Sion, his Holy Hill his Church, his Gospel Church. Who have disappointed Gods expectation so often,
To you who have been so long Fruitless, in so rich a Soil, Planted on so very fruitful hills, upon Mount Sion, his Holy Hill his Church, his Gospel Church. Who have disappointed God's expectation so often,
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First, He hath spared you to another year, notwithstanding not only your own forfeitures, and provocations by your past unfruitfulness, and the condemning Sentence which they extorted from him against you.
First, He hath spared you to Another year, notwithstanding not only your own forfeitures, and provocations by your past unfruitfulness, and the condemning Sentence which they extorted from him against you.
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Who in their proud hopes, and wicked purposes, had swallowed up all, and rooted up the whole Vineyard, and laid it desolate with all that grows therein,
Who in their proud hope's, and wicked Purposes, had swallowed up all, and rooted up the Whole Vineyard, and laid it desolate with all that grows therein,
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Secondly, He yet continues to bestow more cost and pains upon you, he is yet waiting to be gratious to you, he keeps up his Fence about his Vineyard, his double Fence.
Secondly, He yet continues to bestow more cost and pains upon you, he is yet waiting to be gracious to you, he keeps up his Fence about his Vineyard, his double Fence.
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The Wall and Hedg, a Christian Magistracy, a Gospel Ministry, he yet causes you to injoy the labours of the Dressers of his Vineyard. He yet imploys laborers to Dress, to Prune, to Husband, to Cultivate those Plants, he might in justice have stubbed up long since. O admirable patience!
The Wall and Hedge, a Christian Magistracy, a Gospel Ministry, he yet Causes you to enjoy the labours of the Dressers of his Vineyard. He yet employs laborers to Dress, to Prune, to Husband, to Cultivate those Plants, he might in Justice have stubbed up long since. O admirable patience!
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Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, come now let us reason together saith the Lord:
Wash you, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, Learn to do well, come now let us reason together Says the Lord:
Fourthly, To assure our Faith, how all this may be done, and that it shall be done assuredly, he hath provided a security for his own glory. That we may attain all this,
Fourthly, To assure our Faith, how all this may be done, and that it shall be done assuredly, he hath provided a security for his own glory. That we may attain all this,
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if God were to lose, by what we hope to gain. if the receiving us to glory, must be by the eclipsing of his own glory. For he will never diminish that,
if God were to loose, by what we hope to gain. if the receiving us to glory, must be by the eclipsing of his own glory. For he will never diminish that,
He hath therefore raised up for us a mighty salvation in the house of his servant David, as he spake by the mouth of all his Holy Prophets since the world began. And to give us the clear knowledge of salvation by the remission of our sins:
He hath Therefore raised up for us a mighty salvation in the house of his servant David, as he spoke by the Mouth of all his Holy prophets since the world began. And to give us the clear knowledge of salvation by the remission of our Sins:
He spared not his own Son, but gave him to be a ransom for us, made him to be sin (that is a sin offering) for us, that we might become the righteousness of God in him, yea made him a curse for us, bear that curse of the Law, which we had deserved, that we might be delivered from it.
He spared not his own Son, but gave him to be a ransom for us, made him to be since (that is a since offering) for us, that we might become the righteousness of God in him, yea made him a curse for us, bear that curse of the Law, which we had deserved, that we might be Delivered from it.
And he is gone into Heaven to appear in the presence of God for us, so that if any man sin, we have an Advocate with the Father Jesus Christ the righteous, who is a propitiation for our sin;
And he is gone into Heaven to appear in the presence of God for us, so that if any man since, we have an Advocate with the Father jesus christ the righteous, who is a propitiation for our since;
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because in it, and by it, is made known to us those glad tidings of great joy, that the Son of God is become the Son of man, is now Emanuel, God with us, to be a Saviour to us.
Because in it, and by it, is made known to us those glad tidings of great joy, that the Son of God is become the Son of man, is now Emmanuel, God with us, to be a Saviour to us.
Then a sending forth servants to call them who were before bidden, then a sending forth other servants to inform them, what an extraordinary entertainment was provided,
Then a sending forth Servants to call them who were before bidden, then a sending forth other Servants to inform them, what an extraordinary entertainment was provided,
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and then other servants are posted away, some into the Streets and Lanes of the City, to search the very Lanes and by Allies where none but persons of the meanest rank dwell or converse;
and then other Servants Are posted away, Some into the Streets and Lanes of the city, to search the very Lanes and by Allies where none but Persons of the Meanest rank dwell or converse;
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but invite them heartily, press them earnestly, to come along wich them immediately, and if they be indifferent, whether they come or no, urge them and persuade them till you have made them willing,
but invite them heartily, press them earnestly, to come along which them immediately, and if they be indifferent, whither they come or no, urge them and persuade them till you have made them willing,
and if they continue still unwilling, even constrain and compel them to come in, and if when all this is done, some of them make such excuses, that nothing will prevail with them, find out others, in their room,
and if they continue still unwilling, even constrain and compel them to come in, and if when all this is done, Some of them make such excuses, that nothing will prevail with them, find out Others, in their room,
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And whosoever will, let him take the water of life freely, Rev. xxii. 17. And lest any should enlarge what God hath streitned or streiten, what God hath enlarged,
And whosoever will, let him take the water of life freely, Rev. xxii. 17. And lest any should enlarge what God hath straightened or streiten, what God hath enlarged,
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the words next following, may seem to have a peculiar aspect on what is immediately before declared in this 17. verse, now set down (tho I would not confine them to that only) verse 18. For I testifie to every one that heareth the words of the prophesie of this book,
the words next following, may seem to have a peculiar aspect on what is immediately before declared in this 17. verse, now Set down (though I would not confine them to that only) verse 18. For I testify to every one that hears the words of the prophesy of this book,
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if any man shall add to the conditions of this invitation, which assures acceptance to them who thirst, and so thirsting come to God, by Faith and Repentance (if I may inoffensively subjoyn such a gloss) as if it were so free,
if any man shall add to the conditions of this invitation, which assures acceptance to them who thirst, and so thirsting come to God, by Faith and Repentance (if I may inoffensively subjoin such a gloss) as if it were so free,
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so large and free, and universal, an invitation: who doth thirst after these waters of life, and so thirsting, shall come to them, repenting and believing,
so large and free, and universal, an invitation: who does thirst After these waters of life, and so thirsting, shall come to them, repenting and believing,
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Sixthly. He that is the Amen, the true and faithful one, the God that cannot lie, gives you many great and precious promises, which are founded upon his word, that is more firm than the mountains: than the foundations of the Earth: than the Ordinances of Heaven:
Sixthly. He that is the Amen, the true and faithful one, the God that cannot lie, gives you many great and precious promises, which Are founded upon his word, that is more firm than the Mountains: than the foundations of the Earth: than the Ordinances of Heaven:
and obliged us by the strictest commands, to that, which will infallibly render us so. He commands all men every where to repent. Act. 17.30. This is his commandment, that we believe on the Name of his Son Jesus Christ, 1 John 3.23. and that believing we might have life by his Name.
and obliged us by the Strictest commands, to that, which will infallibly render us so. He commands all men every where to Repent. Act. 17.30. This is his Commandment, that we believe on the Name of his Son jesus christ, 1 John 3.23. and that believing we might have life by his Name.
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Eighthly. He steps down from the Throne of the Imperative Mood, to the humble Foot-stool of the Optative. 'Tis a sign of weakness to fall to wishing,
Eighthly. He steps down from the Throne of the Imperative Mood, to the humble Footstool of the Optative. It's a Signen of weakness to fallen to wishing,
to sigh out our Options. And yet the Omnipotent God disdains not to appear to us thus, to shew and express the pathos of his blessed mind, the vehemency with which he desires our good and wellfare:
to sighs out our Options. And yet the Omnipotent God disdains not to appear to us thus, to show and express the pathos of his blessed mind, the vehemency with which he Desires our good and welfare:
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Oh that there were such an heart in them, Deut. 5.29. Oh that they were wise, Deut, 32.29. Oh that my people had hearkened unto we, Psal. 81.13. Oh that thou hadst hearkened to my commandments. Isa. 48.18.
O that there were such an heart in them, Deuteronomy 5.29. O that they were wise, Deuteronomy, 32.29. O that my people had harkened unto we, Psalm 81.13. O that thou Hadst harkened to my Commandments. Isaiah 48.18.
Whose heart would it not break, with shame and sorrow, to hear an holy God breathing out the longing desires of his heart, in this wise, that we may he assured of his hearty readiness in accepting us,
Whose heart would it not break, with shame and sorrow, to hear an holy God breathing out the longing Desires of his heart, in this wise, that we may he assured of his hearty readiness in accepting us,
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but most of all, to suffer him to do in vain, that is to intreat us, pray us, woe us, beseech us to accept his mercy, to pity our selves, to be reconciled to him,
but most of all, to suffer him to do in vain, that is to entreat us, pray us, woe us, beseech us to accept his mercy, to pity our selves, to be reconciled to him,
how soon do they yield and send away Rebeckah? Gen. 24. Yet God sends one Embassador, one Paranymph, and Spokes-man after another, to woe, to court us to be Brides to the true Isaac, the Heir of all things;
how soon do they yield and send away Rebekah? Gen. 24. Yet God sends one Ambassador, one Paranymph, and Spokesman After Another, to woe, to court us to be Brides to the true Isaac, the Heir of all things;
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and offers more Dower than we can ask, to joyncture us in the whole Land of Promise, to settle upon us the inheritance which is incorruptible, and undefiled, which fades not away, reserved in Heaven:
and offers more Dower than we can ask, to joyncture us in the Whole Land of Promise, to settle upon us the inheritance which is incorruptible, and undefiled, which fades not away, reserved in Heaven:
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to give us an eternal Kingdom: yea, the eternal King himself to be our everlasting Portion: and is it possible to doubt his willingness to conclude the Match after all this?
to give us an Eternal Kingdom: yea, the Eternal King himself to be our everlasting Portion: and is it possible to doubt his willingness to conclude the Match After all this?
Tenthly. But to make all sure, beyond all possibility of any rational ground, to remain, to stick and scruple at his heartiest reality, in designing our happiness he adds to all the rest, his Oath, which puts an end to Controversies.
Tenthly. But to make all sure, beyond all possibility of any rational ground, to remain, to stick and scruple At his heartiest reality, in designing our happiness he adds to all the rest, his Oath, which puts an end to Controversies.
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God being willing more abundantly to shew unto the Heirs of Promise, the immutability of his Counsel, confirm'd it by an Oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation.
God being willing more abundantly to show unto the Heirs of Promise, the immutability of his Counsel, confirmed it by an Oath, that by two immutable things, in which it was impossible for God to lie, we might have strong consolation.
or two things, (I use this only allusively, I urge it not as the proper meaning of the place) God swears by the two Sacraments; for a Sacrament is an Oath. As truly as this water, which I now touch,
or two things, (I use this only allusively, I urge it not as the proper meaning of the place) God swears by the two Sacraments; for a Sacrament is an Oath. As truly as this water, which I now touch,
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so truly, so certainly, shall the Body and Blood of my Son, which I here freely and heartily offer to you, nourish and cherish you unto eternal life, if you will indeed by faith receive it, and feed upon it.
so truly, so Certainly, shall the Body and Blood of my Son, which I Here freely and heartily offer to you, nourish and cherish you unto Eternal life, if you will indeed by faith receive it, and feed upon it.
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Nay, he will himself be thy Apologist, and against them who reproach thee for labouring but one hour, he will plead thy Cause, Friend, I do thee no wrong, is thy eye evil,
Nay, he will himself be thy Apologist, and against them who reproach thee for labouring but one hour, he will plead thy Cause, Friend, I do thee no wrong, is thy eye evil,
This is a little of the much, that might be said upon this Argument, a little of that mellow prolifick earth, to be laid to your Roots, God Almighty set it home by the hand of his own Spirit,
This is a little of the much, that might be said upon this Argument, a little of that mellow prolific earth, to be laid to your Roots, God Almighty Set it home by the hand of his own Spirit,
Behold, 'twas a wonder he came so oft, again and again, and 'tis a wonder, a miracle of mercy, he hath added another years patience in our circumstances,
Behold, 'twas a wonder he Come so oft, again and again, and it's a wonder, a miracle of mercy, he hath added Another Years patience in our Circumstances,
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if you had them, to redeem the opportunities you now enjoy, to have the offers made you again, I am now making you in the Name of a most Gracious God, and be in a capacity to receive them.
if you had them, to Redeem the opportunities you now enjoy, to have the offers made you again, I am now making you in the Name of a most Gracious God, and be in a capacity to receive them.
Oh therefore for God, for Christ's sake, for the Churches sake, for Posterity sake, and for your own souls sake, improve this year, this month, this very day, and moment:
O Therefore for God, for Christ's sake, for the Churches sake, for Posterity sake, and for your own Souls sake, improve this year, this Monn, this very day, and moment:
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But know, that as your acceptance of this last invitation, shall blot out the remembrance of all your former Refusals. So your adding another refusal to your too many former ones, will aggravate them,
But know, that as your acceptance of this last invitation, shall blot out the remembrance of all your former Refusals. So your adding Another refusal to your too many former ones, will aggravate them,
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and multiply your guilt, and God's wrath, as a third and fourth figure, added to two before them, multiplies Ʋnites and Tens into Hundreds and Thousands. And your despising the Riches of his Goodness, Long-suffering and Forbearance,
and multiply your guilt, and God's wrath, as a third and fourth figure, added to two before them, multiplies Ʋnites and Tens into Hundreds and Thousands. And your despising the Riches of his goodness, Long-suffering and Forbearance,
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and refusing to be led to repentance by them will prove a treasuring up unto your selves whole stores of wrath, against the day of wrath, from which God grant your speedy and sincere Repentance, and bringing forth fruits meet for it, in amendment of life, (which alone can do it) may effectually deliver you. Amen. FINIS.
and refusing to be led to Repentance by them will prove a treasuring up unto your selves Whole stores of wrath, against the day of wrath, from which God grant your speedy and sincere Repentance, and bringing forth fruits meet for it, in amendment of life, (which alone can do it) may effectually deliver you. Amen. FINIS.
