The Christians great design on earth, is, to attain assurance for heaven: or, How in this life hee may lay hold on eternall life: set forth in a sermon preached before the Right Honourable the Lord Major, the Court of Aldermen, and other worthy citizens of the city of London, at a solemn anniversarie meeting, April 8. 1645. / By Jeremiah Whitaker. Imprimatur, Joseph Caryl.
THE CHRISTIANS great design on earth, is, to attain assurance for Heaven: OR, A SERMON Preached before the Lord MAjOR and Aldermen at the SPITTLE. 1 TIMOTHY 6.17, 18, 19.
THE CHRISTIANS great Design on earth, is, to attain assurance for Heaven: OR, A SERMON Preached before the Lord Major and Aldermen At the SPITTLE. 1 TIMOTHY 6.17, 18, 19.
THe Apostle, after he had directed Timothy how to teach severall men, in their severall relations, to honour God, both how Magistrates, Governours in the Church,
THe Apostle, After he had directed Timothy how to teach several men, in their several relations, to honour God, both how Magistrates, Governors in the Church,
and Servants, and how professors should carry themselves to be usefull in their generations; in the close of this Epistle, he comes here to the duties of rich men:
and Servants, and how professors should carry themselves to be useful in their generations; in the close of this Epistle, he comes Here to the duties of rich men:
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some sins (saies our Saviour) shall not be for given, neither in this world, nor in that which is to comes and godlines hath the great excellency above all other advantages that we can look after, because it hath the promise of the life that now is, and of the life that is to come.
Some Sins (Says our Saviour) shall not be for given, neither in this world, nor in that which is to comes and godliness hath the great excellency above all other advantages that we can look After, Because it hath the promise of the life that now is, and of the life that is to come.
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certainly, if there were not another world, besides this world, then it should be the best with the worst men, and it would be worst with the best men:
Certainly, if there were not Another world, beside this world, then it should be the best with the worst men, and it would be worst with the best men:
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and a day of judgement, and an eternall being, when we are at the end of this being. These are truths that should be entertained with a great deal of belief,
and a day of judgement, and an Eternal being, when we Are At the end of this being. These Are truths that should be entertained with a great deal of belief,
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where these precious truths are not believed or regarded, how doe men pour out their souls to vanities? Yea the heart also of the sons of men is full of evil,
where these precious truths Are not believed or regarded, how do men pour out their Souls to vanities? Yea the heart also of the Sons of men is full of evil,
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And then secondly, you may observe, that as there is another world besides this world: so in this world there is great distinction between the rich and the poor:
And then secondly, you may observe, that as there is Another world beside this world: so in this world there is great distinction between the rich and the poor:
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all mens estates cannot be equall, and it is a great errour that hath been broached in sundry ages, that all things by the law of Jesus Christ should be common:
all men's estates cannot be equal, and it is a great error that hath been broached in sundry ages, that all things by the law of jesus christ should be Common:
and some like to Nabal, men of Belial, their names may be Nabals, for folly is with them. It was the great trouble of Solomon, A wise Father (saies he) begets a childe,
and Some like to Nabal, men of Belial, their names may be Nabal's, for folly is with them. It was the great trouble of Solomon, A wise Father (Says he) begets a child,
whether he shall be a wise man, or a fool, and yet shall that man have the rule of all the labour and toyl, wherein I have shewed my self wife under the Sun. And as the parts of minde are not equall, so certainly;
whither he shall be a wise man, or a fool, and yet shall that man have the Rule of all the labour and toil, wherein I have showed my self wife under the Sun. And as the parts of mind Are not equal, so Certainly;
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2. The gifts that God superadds (I speak not of those saving gifts, but of those common gifts of the spirit) all of them are not equall, all men have not the same gifts,
2. The Gifts that God superadds (I speak not of those Saving Gifts, but of those Common Gifts of the Spirit) all of them Are not equal, all men have not the same Gifts,
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but to one the gift of prophesying (you know) as the Apostle handles it in the 1 Cor. 12. And where there are gifts of the same kinde, they are not in the same degree, and same measure;
but to one the gift of prophesying (you know) as the Apostle handles it in the 1 Cor. 12. And where there Are Gifts of the same kind, they Are not in the same degree, and same measure;
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and where there is no discernable difference in regard of the degrees, there is a great deal of difference in regard of Gods concurrence and influence:
and where there is no discernible difference in regard of the Degrees, there is a great deal of difference in regard of God's concurrence and influence:
God does not alwayes concurre with men of the same gifts, that the excellency of his power might appear to all the world, to be of God, and not of men.
God does not always concur with men of the same Gifts, that the excellency of his power might appear to all the world, to be of God, and not of men.
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It was the act of a Giant, and unhumane, to make a bed that should fit all passengers, and those that were too long, should be fitted for his bed and cut short,
It was the act of a Giant, and unhuman, to make a Bed that should fit all passengers, and those that were too long, should be fitted for his Bed and Cut short,
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Certainly, you cannot finde, nor can all the wit of man alter it, but that there will be some like Saul, higher then others from the shoulders upwards: and if you cannot finde an equality in the mindes of men, nor in the gifts of men, nor in the bodies of men, that there should be here an equality in the states of men, may be by some inconsiderately desired,
Certainly, you cannot find, nor can all the wit of man altar it, but that there will be Some like Saul, higher then Others from the shoulders upward: and if you cannot find an equality in the minds of men, nor in the Gifts of men, nor in the bodies of men, that there should be Here an equality in the states of men, may be by Some inconsiderately desired,
Certainly, in that inequality much of Gods wisdom appears to the sons of men, and that inequality, is not of mans usurping, but Gods ordaining. What men should doe in time of danger,
Certainly, in that inequality much of God's Wisdom appears to the Sons of men, and that inequality, is not of men usurping, but God's ordaining. What men should do in time of danger,
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The Apostle determineth this in the case of Ananias, when he sold his possession, Whiles it remained, was it not thine own? and after it was sold, was it not in thy own power? And if all things should be common, there should be no theft under the times of the Gospel:
The Apostle determineth this in the case of Ananias, when he sold his possession, While it remained, was it not thine own? and After it was sold, was it not in thy own power? And if all things should be Common, there should be no theft under the times of the Gospel:
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if the Lord hath shined upon any of your tabernacles, and hath made you, when you were low in your own eyes, to be high in the eyes of others, remember from whence this promotion came.
if the Lord hath shined upon any of your Tabernacles, and hath made you, when you were low in your own eyes, to be high in the eyes of Others, Remember from whence this promotion Come.
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What difference is there in naturals, intellectuals, spirituals, or in things civil, but of Gods disposing? Who hath made the dumb, on the deaf, or the seeing, or the blinde, have not I the Lord? said God to Moses. Therefore doe ye remember, the Lord your God,
What difference is there in naturals, intellectuals, spirituals, or in things civil, but of God's disposing? Who hath made the dumb, on the deaf, or the seeing, or the blind, have not I the Lord? said God to Moses. Therefore do you Remember, the Lord your God,
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He raiseth up the poor out of the dust, and lifteth up the beggar from the dunghil, to set them among Princes, and to make them inherit the throne of glory:
He Raiseth up the poor out of the dust, and lifts up the beggar from the dunghill, to Set them among Princes, and to make them inherit the throne of glory:
And then thirdly, Rich in this world, that does intimate, (it is an observation of Austins ) Certainly, the Apostle would not say, Rich in this world, but that he intimates and hints unto us, that some men are truly rich, that are not rich in this world: Observe it,
And then Thirdly, Rich in this world, that does intimate, (it is an observation of Austins) Certainly, the Apostle would not say, Rich in this world, but that he intimates and hints unto us, that Some men Are truly rich, that Are not rich in this world: Observe it,
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It is an admirable thing when a mans riches are above this world, and our treasure is in heaven, from whence we look for the coming and appearing of the great God,
It is an admirable thing when a men riches Are above this world, and our treasure is in heaven, from whence we look for the coming and appearing of the great God,
and our Saviour, who shall change our vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able,
and our Saviour, who shall change our vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able,
Thou saiest, thou art rich and increased with goods, and wantest nothing, when alas I poor creature, thou art poor, and naked, and blinde, and miserable:
Thou Sayest, thou art rich and increased with goods, and Wantest nothing, when alas I poor creature, thou art poor, and naked, and blind, and miserable:
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there is (indeed) in this world a difference between the learned and unlearned, betwixt the honourable and the base, betwixt the wise and the foolish, betwixt the full and the empty, betwixt the rich and the poor;
there is (indeed) in this world a difference between the learned and unlearned, betwixt the honourable and the base, betwixt the wise and the foolish, betwixt the full and the empty, betwixt the rich and the poor;
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Paul saith, I pray that your love may abound more and more in all knowledge, that you may discern the things that differ, and the things that make an eternall difference;
Paul Says, I pray that your love may abound more and more in all knowledge, that you may discern the things that differ, and the things that make an Eternal difference;
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but the difference that grace maketh is spirituall, reall, wherein the distinction betwixt a good man and a bad man, betwixt a man that fears God, and fears him not: this difference is not only for a moment,
but the difference that grace makes is spiritual, real, wherein the distinction betwixt a good man and a bad man, betwixt a man that fears God, and fears him not: this difference is not only for a moment,
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when God comes to be admired in his Saints, and to be glorified in them that believe, and in the same day he will come to render vengeance upon them that have not known him, and have not obeyed the Gospel of his Son:
when God comes to be admired in his Saints, and to be glorified in them that believe, and in the same day he will come to render vengeance upon them that have not known him, and have not obeyed the Gospel of his Son:
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The Admonition that is given to these persons is very strange, and not very frequent in all the Epistles of St Paul. He saies not only, Intreat rich men, and perswade rich men of the world;
The Admonition that is given to these Persons is very strange, and not very frequent in all the Epistles of Saint Paul. He Says not only, Entreat rich men, and persuade rich men of the world;
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though their inlargements outwardly be greater, yet notwithstanding their corruptions are not poorer, their temptations are not weaker, their diversions are as many:
though their enlargements outwardly be greater, yet notwithstanding their corruptions Are not Poorer, their temptations Are not Weaker, their diversions Are as many:
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2. And then it is not onely needfull, but it is very difficult for rich men, they have this one disadvantage of poore men, that they doe not onely flatter themselves, which is the nature of all men,
2. And then it is not only needful, but it is very difficult for rich men, they have this one disadvantage of poor men, that they do not only flatter themselves, which is the nature of all men,
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but though many poore men flatter themselves, and love to be flattered, yet instead of being flattered, they are reproached and contemned, and trod under foot:
but though many poor men flatter themselves, and love to be flattered, yet instead of being flattered, they Are reproached and contemned, and trod under foot:
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and the Lord Jesus Christ, and the elect Angels, that thou observe these things, without preferring one before another, doing nothing by partiality, that thou hold the testimony of Christ out, without respect of persons:
and the Lord jesus christ, and the elect Angels, that thou observe these things, without preferring one before Another, doing nothing by partiality, that thou hold the testimony of christ out, without respect of Persons:
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Certainely, you must thinke there is some great matter in hand, that the Apostle Timothy should be so sharpely charged by the great Apostle St Paul, so full of meeknes, that he should tell him,
Certainly, you must think there is Some great matter in hand, that the Apostle Timothy should be so sharply charged by the great Apostle Saint Paul, so full of meekness, that he should tell him,
and tell him with all authority: Charge them that are richin this world. Now the third and maine thing is, the particulars whereof they are to be admonished:
and tell him with all Authority: Charge them that Are richin this world. Now the third and main thing is, the particulars whereof they Are to be admonished:
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Arrogancy, and Creature-confidence: and against these two there is this double charge, Charge them that are rich in this world, that they be not high minded. Be not high minded, Here observe,
Arrogance, and Creature confidence: and against these two there is this double charge, Charge them that Are rich in this world, that they be not high minded. Be not high minded, Here observe,
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and it is so usuall a sinne, that Austin professes, he would alwayes count him a great man indeed, that did not therefore count himselfe great because of his greatnes:
and it is so usual a sin, that Austin Professes, he would always count him a great man indeed, that did not Therefore count himself great Because of his greatness:
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and he is a rich man indeed, who is above his riches, who know when God had strengthened Rehoboam, then he forsook the Law of the Lord, and all Israel with him:
and he is a rich man indeed, who is above his riches, who know when God had strengthened Rehoboam, then he forsook the Law of the Lord, and all Israel with him:
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You may finde it, not only the sinne of wicked and lewd men: (when the Lord had lifted up the Assyrian, he said, By my owne power, and by my owne understanding have I done it, because I am prudent:
You may find it, not only the sin of wicked and lewd men: (when the Lord had lifted up the assyrian, he said, By my own power, and by my own understanding have I done it, Because I am prudent:
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I said in my prosperity, (said the Beloved of God, that great saint and servant of the most high:) I shall never be removed, thou Lord through thy goodnes hadst made my mountaine to stand so strong,
I said in my Prosperity, (said the beloved of God, that great saint and servant of the most high:) I shall never be removed, thou Lord through thy Goodness Hadst made my mountain to stand so strong,
but let him that glories, glory in the Lord, for he is our wisdome and sanctification, and indeed, all in all, that he that glorieth should only glory in the Lord.
but let him that Glories, glory in the Lord, for he is our Wisdom and sanctification, and indeed, all in all, that he that Glorieth should only glory in the Lord.
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for all their high-mindednes (when men love themselves, and seek themselves, and mistake themselves) (indeed) it is only their lusts and distempers:
for all their high-mindednes (when men love themselves, and seek themselves, and mistake themselves) (indeed) it is only their Lustiest and distempers:
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this high-mindednesse is a lownesse of men, and a basenesse of spirit, as God otherwise calls it, Thou hast debased thy self even unto hell, thou art wearied in the greatnesse of thy waies,
this high-mindedness is a lowness of men, and a baseness of Spirit, as God otherwise calls it, Thou hast debased thy self even unto hell, thou art wearied in the greatness of thy ways,
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How many thousand men are undone by their estates? men commit adultery, secret adultery with a piece of earth in their affections, all for getting and grasping,
How many thousand men Are undone by their estates? men commit adultery, secret adultery with a piece of earth in their affections, all for getting and grasping,
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and when they graspe it, then commit open idolatry in their hopes and expectations, and say to gold, Thou art my hope, and to a piece of silver, Thou art my confidence:
and when they grasp it, then commit open idolatry in their hope's and Expectations, and say to gold, Thou art my hope, and to a piece of silver, Thou art my confidence:
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this is that that Gods soul abhorrs, and cannot endure in any of his people, I have seen a great evil under the Sunne (saies the Wise-man) and it is common amongst men.
this is that that God's soul abhors, and cannot endure in any of his people, I have seen a great evil under the Sun (Says the Wiseman) and it is Common among men.
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It is the saying of Solomon, in Pro. 23.5. Wilt thou set thy eyes upon that which is not riches take to themselves wings, flee like Eagles towards heaven apace:
It is the saying of Solomon, in Pro 23.5. Wilt thou Set thy eyes upon that which is not riches take to themselves wings, flee like Eagles towards heaven apace:
and they are all plundered of it in one moment? How many thousands come out of every Countrey to this poor City, that come like so many Naomies, coming from Moab, and crying out, Call me not Naomi, but call me Marah, let not my name any more be pleasantnesse,
and they Are all plundered of it in one moment? How many thousands come out of every Country to this poor city, that come like so many Naomies, coming from Moab, and crying out, Call me not Naomi, but call me Marah, let not my name any more be pleasantness,
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but bitternesse, for I went out full, and the Lord hath made me empty, the hand of the Lord is sorely gone out against me? It is a madnesse at any time to trust in uncertain riches,
but bitterness, for I went out full, and the Lord hath made me empty, the hand of the Lord is sorely gone out against me? It is a madness At any time to trust in uncertain riches,
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you know what answer he had, Oh! fool, this night shall thy soul be taken away from thee, and then whose shall these goods be? Whose shall they be? they are uncertain in getting, uncertain in enjoying,
you know what answer he had, Oh! fool, this night shall thy soul be taken away from thee, and then whose shall these goods be? Whose shall they be? they Are uncertain in getting, uncertain in enjoying,
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and whose shall these goods be? whose shall they be? Austin upon these words saies, Oh! rich man, I hope they shall be my own 〈 … 〉 darest thou, a poor man, that hast thy breath in thy nostrils, darest thou entertain such a thought,
and whose shall these goods be? whose shall they be? Austin upon these words Says, Oh! rich man, I hope they shall be my own 〈 … 〉 Darest thou, a poor man, that hast thy breath in thy nostrils, Darest thou entertain such a Thought,
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Darest thou say this of thy children that are mortall, and in a moment may be taken out of the land of the living? Indeed it is true, I know not that my children shall have them,
Darest thou say this of thy children that Are Mortal, and in a moment may be taken out of the land of the living? Indeed it is true, I know not that my children shall have them,
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It may be thy friends, but it may be thy enemies, I am sure in all these parts of the Kingdom, rich men have found them to be their heirs that they never thought of.
It may be thy Friends, but it may be thy enemies, I am sure in all these parts of the Kingdom, rich men have found them to be their Heirs that they never Thought of.
How many have been undone by the estates that have been left them, and they had never been unhappy had they not been happy, when they have lost God in their happinesse? Is not this Babel (said that great Monarch) that I have built for the house of the Kingdome, by the might of my power,
How many have been undone by the estates that have been left them, and they had never been unhappy had they not been happy, when they have lost God in their happiness? Is not this Babel (said that great Monarch) that I have built for the house of the Kingdom, by the might of my power,
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and when he that succeeded him, Belshazzar was carousing in the vessels of the Temple, you know there was a hand-writing over the wall, Thou art weighed in the balance, and art found too light.
and when he that succeeded him, Belshazzar was carousing in the vessels of the Temple, you know there was a handwriting over the wall, Thou art weighed in the balance, and art found too Light.
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for if you doe either of these they will make you low, and you will make your selves low, when God hath made you high. Our Saviour, it is reported in the three Evangelists, that he saith, It is easier for a Camel to enter thorow the eye of a needle,
for if you do either of these they will make you low, and you will make your selves low, when God hath made you high. Our Saviour, it is reported in the three Evangelists, that he Says, It is Easier for a Camel to enter thorough the eye of a needle,
and in the Evangelists, Matthew and Luke, it is said, a rich man, our Saviour expounds it, in the 10. Mark. 24. when he opened the Parable (for his Disciples wondered at it) How hard is it for them that trust in riches to enter into the Kingdome of God? That which one cals, having riches, our Saviour expounds, trusting in riches. And truly there are very few that have them,
and in the Evangelists, Matthew and Lycia, it is said, a rich man, our Saviour expounds it, in the 10. Mark. 24. when he opened the Parable (for his Disciples wondered At it) How hard is it for them that trust in riches to enter into the Kingdom of God? That which one calls, having riches, our Saviour expounds, trusting in riches. And truly there Are very few that have them,
Walk with God, and roll your self upon God, and have communion with God, and when God hath lifted up you, strive you to lift up him, that he may be your glory,
Walk with God, and roll your self upon God, and have communion with God, and when God hath lifted up you, strive you to lift up him, that he may be your glory,
what is the great end, that rich men, and poor men, and all the sons of men should aim at? The great end that every man should aim at, is, To lay hold upon eternall life.
what is the great end, that rich men, and poor men, and all the Sons of men should aim At? The great end that every man should aim At, is, To lay hold upon Eternal life.
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for (indeed) that which is the main, the end, should be the first in intention, though it be the last in execution; though it be not the first in attaining, yet it should be the first in intending: and a man that knows not a right end, can never choose a right means.
for (indeed) that which is the main, the end, should be the First in intention, though it be the last in execution; though it be not the First in attaining, yet it should be the First in intending: and a man that knows not a right end, can never choose a right means.
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That it is the great design (for that is the summe of all the charge that Paul puts here into the mouth of Timothy ) to charge them that they lay hold of eternall life.
That it is the great Design (for that is the sum of all the charge that Paul puts Here into the Mouth of Timothy) to charge them that they lay hold of Eternal life.
and elsewhere he compares eternall life to a great crown; and (saies he) for my part, I count all things but losse and dung in comparison of Christ, and I count them like doggs meat,
and elsewhere he compares Eternal life to a great crown; and (Says he) for my part, I count all things but loss and dung in comparison of christ, and I count them like Dogs meat,
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and yet I doe not count my self perfect, but I forget the things that are behinde, and I stretch forward to the mark of the high calling that God sets before me;
and yet I do not count my self perfect, but I forget the things that Are behind, and I stretch forward to the mark of the high calling that God sets before me;
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and questions (many times) to very little purpose, and doting about questions and strifes of words, whereof comes nothing but envie, and strife, and evil surmises:
and questions (many times) to very little purpose, and doting about questions and strifes of words, whereof comes nothing but envy, and strife, and evil surmises:
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but I will tell thee, Timothy, if thou wouldst walk uprightly in this froward generation, above all questions in this world, question thy self about heaven,
but I will tell thee, Timothy, if thou Wouldst walk uprightly in this froward generation, above all questions in this world, question thy self about heaven,
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Fight thou the good fight of faith, and lay hold of eternall life (a little before my text.) And when he charged this upon Timothy, he bids him, wheresoever thou goest to preach, acquaint poor men and women with the glory of the world to come, tell them, they have but a little time to be in this world,
Fight thou the good fight of faith, and lay hold of Eternal life (a little before my text.) And when he charged this upon Timothy, he bids him, wheresoever thou goest to preach, acquaint poor men and women with the glory of the world to come, tell them, they have but a little time to be in this world,
It is the advice of our Saviour, and he goes often over it, in Mat. 6.19. &c. Lay not up for your selves treasures upon earth, where the moth corrupts, where theeves break thorow and steal:
It is the Advice of our Saviour, and he Goes often over it, in Mathew 6.19. etc. Lay not up for your selves treasures upon earth, where the moth corrupts, where thieves break thorough and steal:
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When the Disciples came to him, and said, Master, are there many that shall be saved? are there many that lay hold upon eternall life? No (saies he) Strive to enter in at the strait gate, strait is the gate,
When the Disciples Come to him, and said, Master, Are there many that shall be saved? Are there many that lay hold upon Eternal life? No (Says he) Strive to enter in At the strait gate, strait is the gate,
that at the great day you may have this crown of life, that God hath promised to them that love him, and that in this life, labour to lay hold of eternall life. In Joh. 6.24. Labour not for the meat that perisheth, but for the meat that endures to eternall life.
that At the great day you may have this crown of life, that God hath promised to them that love him, and that in this life, labour to lay hold of Eternal life. In John 6.24. Labour not for the meat that Perishes, but for the meat that endures to Eternal life.
doe but consider the very life of nature, and you will easily be convinced that the life of nature is a great deale better then all the comforts of life;
do but Consider the very life of nature, and you will Easily be convinced that the life of nature is a great deal better then all the comforts of life;
and to lay downe this life of nature, till a man be acquainted with a better life? can a man be willing to goe from a certaine life, to a life that is uncertaine? from a life abounding with comforts,
and to lay down this life of nature, till a man be acquainted with a better life? can a man be willing to go from a certain life, to a life that is uncertain? from a life abounding with comforts,
unto a condition wherein he hath no great hope to finde many comforts, but he hath many feares, he shall there meet with all manner of discomforts? I know there are many men that would faine dispute themselves to be Atheists, and Epicures while they live;
unto a condition wherein he hath no great hope to find many comforts, but he hath many fears, he shall there meet with all manner of discomforts? I know there Are many men that would feign dispute themselves to be Atheists, and Epicureans while they live;
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but certainely, though it may be a pleasure for a man to be an Epicure while he lives, it can be no pleasure to him to be an Atheist when he comes to die:
but Certainly, though it may be a pleasure for a man to be an Epicure while he lives, it can be no pleasure to him to be an Atheist when he comes to die:
and to be eaten up there of those crawling creatures? Surely, it is one end of the great worke of Jesus Christ, to bring light and immortality to life:
and to be eaten up there of those crawling creatures? Surely, it is one end of the great work of jesus christ, to bring Light and immortality to life:
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that by death he did overcome the feares of death, and him that had the power of death, that he might deliver them, who for feare of death, were all their life time subject unto bondage.
that by death he did overcome the fears of death, and him that had the power of death, that he might deliver them, who for Fear of death, were all their life time Subject unto bondage.
No, if men by wit, and art, and greatnes, and friends could but hold this life, there would be many men that would not see the vale of the shadowof death:
No, if men by wit, and art, and greatness, and Friends could but hold this life, there would be many men that would not see the vale of the shadowof death:
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and from comming downe, and being reduced from nothing? What is your life (sayes the Apostle) is it not a vapour, that goes up in the morning? and it is like a shadow, that appeareth for a little time, and then vanisheth away:
and from coming down, and being reduced from nothing? What is your life (Says the Apostle) is it not a vapour, that Goes up in the morning? and it is like a shadow, that appears for a little time, and then Vanishes away:
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The one is, the vanity of this life: The other, the miseries: The vanity of this life, truly, this life, consider the shortnes of it: our lives, alas!
The one is, the vanity of this life: The other, the misery's: The vanity of this life, truly, this life, Consider the shortness of it: our lives, alas!
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all their wisedome, and understanding laid out in gathering an estate, and God knowes, before they have little injoyed the benefit, they are taken out of the way,
all their Wisdom, and understanding laid out in gathering an estate, and God knows, before they have little enjoyed the benefit, they Are taken out of the Way,
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that there are many men, that in course of nature might live a great deale longer, that now live not out halfe their dayes: Abner meets Joab, meets him like a friend,
that there Are many men, that in course of nature might live a great deal longer, that now live not out half their days: Abner meets Joab, meets him like a friend,
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where should a man thinke himselfe more safe, then when he is saluting his friend? One goes into the field (it is an observation of Austin ) and there a madde dogge meets him and bites him,
where should a man think himself more safe, then when he is saluting his friend? One Goes into the field (it is an observation of Austin) and there a mad dog meets him and bites him,
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so the sonnes of men snared in an evill time, when it falleth suddenly upon them, in the 9. of Eccles. 12. Surely then, this life is not very much worth holding:
so the Sons of men snared in an evil time, when it falls suddenly upon them, in the 9. of Eccles. 12. Surely then, this life is not very much worth holding:
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And tis an observation that Austin hath, he sayes, that all the Physitians that have studied nature, they could not in all their bookes comprehend all the diseases of mans body.
And this an observation that Austin hath, he Says, that all the Physicians that have studied nature, they could not in all their books comprehend all the diseases of men body.
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you know the great disease that some call the French, others the Neapolitan, that came from India, unknowne to these parts of the world, untill almost this last generation:
you know the great disease that Some call the French, Others the Neapolitan, that Come from India, unknown to these parts of the world, until almost this last generation:
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and when they have found fit medicines, they are unskilfull to apply them, and mis-apply that for a preservative, which proveth destructive to that frame to which it is applyed.
and when they have found fit medicines, they Are unskilful to apply them, and misapply that for a preservative, which Proves destructive to that frame to which it is applied.
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Such a world of miseries come upon the sonnes of men, that through our mistakes we oft sowe the seeds of destruction, where our bowells doe most tenderly endeavour preservation.
Such a world of misery's come upon the Sons of men, that through our mistakes we oft sow the seeds of destruction, where our bowels do most tenderly endeavour preservation.
It is the observation of that Father, and God hath on purpose made this life miserable, that eternall life might appear to the sonnes of men more desirable.
It is the observation of that Father, and God hath on purpose made this life miserable, that Eternal life might appear to the Sons of men more desirable.
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And then come from the diseases of bodies, to the distempers of minde, and there, where can a man begin to reckon up mans miseries? no sooner born a son of naturall life, then a son of eternall death; no sooner conceived, but deserves to be damned; and when he comes into the outward world, he comes more naked and helplesse then all other creatures, Naked we came out, and naked we must return to him again:
And then come from the diseases of bodies, to the distempers of mind, and there, where can a man begin to reckon up men misery's? no sooner born a son of natural life, then a son of Eternal death; no sooner conceived, but deserves to be damned; and when he comes into the outward world, he comes more naked and helpless then all other creatures, Naked we Come out, and naked we must return to him again:
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What abundance of whippings, and scourgings, and childings doe children under goe? and it is an observation of Lodovicus Vives, There is that untamed folly and ignorance in the hearts of men, that if man were but left to himself, he cannot finde any creature in the world that is more brutish:
What abundance of whippings, and scourgings, and childings do children under go? and it is an observation of Lodovicus Vives, There is that untamed folly and ignorance in the hearts of men, that if man were but left to himself, he cannot find any creature in the world that is more brutish:
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for so, it is not only his observation, but the observation of the holy Ghost, Every man is brutish in his own knowledge, and is born as wilde as the wilde Asse colt.
for so, it is not only his observation, but the observation of the holy Ghost, Every man is brutish in his own knowledge, and is born as wild as the wild Ass colt.
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wee are many times in our voyage, as Paul to Rome, and after many consticts escaped at last, we fall where two seas meet, seas so contrary one to another, that what course soever we take, we see our selves ready to be over-whelmed,
we Are many times in our voyage, as Paul to Room, and After many consticts escaped At last, we fallen where two Seas meet, Seas so contrary one to Another, that what course soever we take, we see our selves ready to be overwhelmed,
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why is life given to a man whose way is hedged in, and who diggs for death more then men dig for hidden treasures? and you know the great expostulation that the Prophet Jeremy (though he was sanctified in the wombe) had with God in that particular.
why is life given to a man whose Way is hedged in, and who Diggs for death more then men dig for hidden treasures? and you know the great expostulation that the Prophet Jeremiah (though he was sanctified in the womb) had with God in that particular.
And then if you look upon the spirituall corruptions, and spirituall temptations, and those over-whelmings of spirit, that come upon the souls of Gods people,
And then if you look upon the spiritual corruptions, and spiritual temptations, and those over-whelmings of Spirit, that come upon the Souls of God's people,
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and the spirit against the flesh, and these are contrary one to another, and have cause to cry, Wretched man that I am, who shall deliver me from this body of sin and death? So that this life a man cannot hold it,
and the Spirit against the Flesh, and these Are contrary one to Another, and have cause to cry, Wretched man that I am, who shall deliver me from this body of since and death? So that this life a man cannot hold it,
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and therefore Porphyrius, though he were a great enemy to Christians, yet held this for a certain conclusion, No man can be happy, till this soul be rid of this body.
and Therefore Porphyrius, though he were a great enemy to Christians, yet held this for a certain conclusion, No man can be happy, till this soul be rid of this body.
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Plato said, the happinesse of the soul could not be eternall without the body: and therefore after some long time, the soulshould again be joyned to the body.
Plato said, the happiness of the soul could not be Eternal without the body: and Therefore After Some long time, the soulshould again be joined to the body.
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and both these joyn'd together, are no other, but that which God hath promised to his Saints, That the immortall soul shall for ever live with an eternall body,
and both these joined together, Are no other, but that which God hath promised to his Saints, That the immortal soul shall for ever live with an Eternal body,
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and arise intorruptible, and we must be changed, and some to the resurrection of life, and others to the resurrection of condemnation. You see there are two things in this life. 1. It cannot be held, though you would never so gladly hold it. 2. If you could, it is scarce worth the holding. I might also adde the slavery of the soul and universall bondage under lusts,
and arise intorruptible, and we must be changed, and Some to the resurrection of life, and Others to the resurrection of condemnation. You see there Are two things in this life. 1. It cannot be held, though you would never so gladly hold it. 2. If you could, it is scarce worth the holding. I might also add the slavery of the soul and universal bondage under Lustiest,
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no, there are a world of men that doe undervalue and scorn eternall life, and the great things that belong to it, they never did once seriously lay them to heart.
no, there Are a world of men that do undervalue and scorn Eternal life, and the great things that belong to it, they never did once seriously lay them to heart.
I need not say that it is the most foulest opinion that can be harboured (some impute it unto Origen ) and Austin he abundantly confutes it, but it needs no great confutation, the very naming of it is a refutation, That all men after they had been tormented in hell, should at last come out of hell,
I need not say that it is the most Foulest opinion that can be Harboured (Some impute it unto Origen) and Austin he abundantly confutes it, but it needs no great confutation, the very naming of it is a refutation, That all men After they had been tormented in hell, should At last come out of hell,
how happy were it, if we would all of us strive to be heirs of the life of grace, according to the Gospel of Jesus Christ? but certainly, many men have God for a Creatour, that shall never finde Jesus Christ for a redeemer:
how happy were it, if we would all of us strive to be Heirs of the life of grace, according to the Gospel of jesus christ? but Certainly, many men have God for a Creator, that shall never find jesus christ for a redeemer:
and then, when he comes to save his elect, he will come also in flaming fire, to render vengeance upon them that have not known him, and they shall be destroyed with everlasting destruction from the glory of his presence,
and then, when he comes to save his elect, he will come also in flaming fire, to render vengeance upon them that have not known him, and they shall be destroyed with everlasting destruction from the glory of his presence,
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Though every one attains it not, yet it is attainable by any one: there is not any one man or woman, that hears these things concerning eternall life this day,
Though every one attains it not, yet it is attainable by any one: there is not any one man or woman, that hears these things Concerning Eternal life this day,
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and cannot obtain it: labour therefore for heaven, and work out thy salvation with fear and trembling, and surely, you shall not lose your recompence of reward, it is attainable.
and cannot obtain it: labour Therefore for heaven, and work out thy salvation with Fear and trembling, and surely, you shall not loose your recompense of reward, it is attainable.
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Fear not them that can kill the body, and when they have kild the body, can doe no more: but if you be full of fear, turn your fear into a right chanell, and fear him, that after he hath kild the body, can cast the soul into eternall death, I say unto you, fear him:
fear not them that can kill the body, and when they have killed the body, can do no more: but if you be full of Fear, turn your Fear into a right channel, and Fear him, that After he hath killed the body, can cast the soul into Eternal death, I say unto you, Fear him:
therefore let that be another Argument to move thee to lay hold of eternall life. And then consider thirdly, It is a life that is absolutely most needfull;
Therefore let that be Another Argument to move thee to lay hold of Eternal life. And then Consider Thirdly, It is a life that is absolutely most needful;
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it had been good for that man, if he had never been born (saith our Saviour of Judas ) Mat. 26.24 But now, this eternall life it is absolutely needfull,
it had been good for that man, if he had never been born (Says our Saviour of Judas) Mathew 26.24 But now, this Eternal life it is absolutely needful,
for if thou beest not an heir of eternall life, though thou hast all the comforts of the life of nature, what hope hath an hypocrite, though he hath gained much, when God comes to take away his soul? And what shall it profit a man,
for if thou Best not an heir of Eternal life, though thou hast all the comforts of the life of nature, what hope hath an hypocrite, though he hath gained much, when God comes to take away his soul? And what shall it profit a man,
and the comforts of spirituall, eternall life, above the comforts of naturall life, in that (he saith) every thing that is eternall, when it is attained is more lovely, then when it is desired;
and the comforts of spiritual, Eternal life, above the comforts of natural life, in that (he Says) every thing that is Eternal, when it is attained is more lovely, then when it is desired;
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when we are young and in an unmarried condition, Oh! if we live but to be from under the frowns of parents, and commands of Masters, and be once at our own freedom, then we shall be happy;
when we Are young and in an unmarried condition, Oh! if we live but to be from under the frowns of Parents, and commands of Masters, and be once At our own freedom, then we shall be happy;
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and when we attain that we desired, we finde nothing of the contentment we imagined: but if thy soul comes to heaven, there is infinitely above that thou didst imagine:
and when we attain that we desired, we find nothing of the contentment we imagined: but if thy soul comes to heaven, there is infinitely above that thou didst imagine:
Eye hath not seen, ear hath not heard, neither hath it entred into the heart of man, to conceive the things that God hath prepared for them that love him:
Eye hath not seen, ear hath not herd, neither hath it entered into the heart of man, to conceive the things that God hath prepared for them that love him:
and after all his experiences, he professeth (and he hath left upon eternall record for our admonition) that it could not be found in any creature, for all things under the Sun are full of vanity.
and After all his experiences, he Professes (and he hath left upon Eternal record for our admonition) that it could not be found in any creature, for all things under the Sun Are full of vanity.
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And Austin tels us out of Varro, that the Heathen Philosophers were so divided about what it was that made a man happy, that they fell into almost 300. severall opinions, he reckons up 288. but now (saies he) take a poor Christian, that is laying up for himself a good foundation against the time to come,
And Austin tells us out of Varro, that the Heathen Philosophers were so divided about what it was that made a man happy, that they fell into almost 300. several opinions, he reckons up 288. but now (Says he) take a poor Christian, that is laying up for himself a good Foundation against the time to come,
2. And not only the evil of affliction, but that which is a great deal more, Eternall life will free you from the evil of all corruption; there shall then no spot nor wrinkle be in thy soul.
2. And not only the evil of affliction, but that which is a great deal more, Eternal life will free you from the evil of all corruption; there shall then no spot nor wrinkle be in thy soul.
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if thou couldst keep thy soul in this frame for some daies together, as it is in some moments, would it not seem to thee to be an heaven upon earth? But is not the gleaning of the grapes of Ephraim better then the vinrage of Abiezer? The least Saint in heaven enjoyeth incomprehensibly more sweetnesse,
if thou Couldst keep thy soul in this frame for Some days together, as it is in Some moments, would it not seem to thee to be an heaven upon earth? But is not the gleaning of the grapes of Ephraim better then the vinrage of Abiezer? The least Saint in heaven Enjoyeth incomprehensibly more sweetness,
3. And as no evil of affliction, nor corruption: so there shall be no evil of temptation; and therein the soul shall be happier then Ad• … was in the day of his Creation; it is true, Adam was without fur and corruption, and then without affliction;
3. And as no evil of affliction, nor corruption: so there shall be no evil of temptation; and therein the soul shall be Happier then Ad• … was in the day of his Creation; it is true, Adam was without fur and corruption, and then without affliction;
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they were immortall, but then they might commit that sinne that might make them mortall; but thy soul shall be so immortall, that it shall be impossible for thee to fall into any temptation to make thee mortall. It is such a life,
they were immortal, but then they might commit that sin that might make them Mortal; but thy soul shall be so immortal, that it shall be impossible for thee to fallen into any temptation to make thee Mortal. It is such a life,
to have thy love perfect, that thou shalt love as strongly, as thou art beloved, what an happinesse is this above all imagination? And then the visions of God shall be clear,
to have thy love perfect, that thou shalt love as strongly, as thou art Beloved, what an happiness is this above all imagination? And then the visions of God shall be clear,
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and that is, Lay hold of eternall life, because, if thy soul doe not lay hold of eternall life, thou canst not escape, but thou wilt be laid hold of by eternall death;
and that is, Lay hold of Eternal life, Because, if thy soul do not lay hold of Eternal life, thou Canst not escape, but thou wilt be laid hold of by Eternal death;
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if thou beast not an heir of life, thou art certainly a childe of death; and if thou beest not saved, certainly thou shalt be condemned. And truly, to lay open the nature of this, I know the time is gone away,
if thou beast not an heir of life, thou art Certainly a child of death; and if thou Best not saved, Certainly thou shalt be condemned. And truly, to lay open the nature of this, I know the time is gone away,
When thy soul comes to know what eternall life is, it will cut thy heart and conscience to all eternity, to remember, that for the love of a base lust, thou hast judged thy self unworthy of eternall life;
When thy soul comes to know what Eternal life is, it will Cut thy heart and conscience to all eternity, to Remember, that for the love of a base lust, thou hast judged thy self unworthy of Eternal life;
and have not scarce a peny to buy them any thing withall; but yet this losse may be endured patiently, triumphingly, in Heb. 10.34. They suffered joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance.
and have not scarce a penny to buy them any thing withal; but yet this loss may be endured patiently, triumphingly, in Hebrew 10.34. They suffered joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance.
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and yet many a man is enabled to endure the losse of children: Job endured it with a great deal of comfort, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord.
and yet many a man is enabled to endure the loss of children: Job endured it with a great deal of Comfort, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord.
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Justin Martyr saies, that in his time many Martyrs, when he was a Heathen, and studying the book of Plato concerning the things of eternall life, he look'd upon Christians,
Justin Martyr Says, that in his time many Martyrs, when he was a Heathen, and studying the book of Plato Concerning the things of Eternal life, he looked upon Christians,
And when I begin to see the hope they had of eternall life, then it was no wonder indeed for a man to be prodigall of this lifes but if a man once lose eternall life, I'le name no other place but that in the 13. of Luk. 28. sayes he, many shall come from the East and West,
And when I begin to see the hope they had of Eternal life, then it was no wonder indeed for a man to be prodigal of this life's but if a man once loose Eternal life, I'll name no other place but that in the 13. of Luk. 28. Says he, many shall come from the East and West,
if a man cannot endure one torment, can he endure all manner of torments? if men against men have found such torments, what hath the Creatcur found against his creature? if the wrath of God upon his own children makes them cry out, oh!
if a man cannot endure one torment, can he endure all manner of torments? if men against men have found such torments, what hath the Creature found against his creature? if the wrath of God upon his own children makes them cry out, o!
what is the wrath of God when it falls upon his enemies? if the wrath of God upon Jesus Christ made him cry out, who sustaines all things by the word of his power, My God, my God why hast thou for saken me? and to sweat drops of blood;
what is the wrath of God when it falls upon his enemies? if the wrath of God upon jesus christ made him cry out, who sustains all things by the word of his power, My God, my God why hast thou for saken me? and to sweat drops of blood;
which among you can dwell with everlasting burning? And secondly, to tell you of the universality of those torments, that they shall be in all parts of soul and body, and all manner of torments:
which among you can dwell with everlasting burning? And secondly, to tell you of the universality of those torments, that they shall be in all parts of soul and body, and all manner of torments:
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and then thirdly, the Intention of those torments, that they are in the highest degree, that there is no mixture of any comfort to alay the discomfort.
and then Thirdly, the Intention of those torments, that they Are in the highest degree, that there is no mixture of any Comfort to allay the discomfort.
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but there is a mixture of some comforts to shy the bitternes of his discomforts: but woe to you that desire the day of the Lord, it shall be darknes,
but there is a mixture of Some comforts to shy the bitterness of his discomforts: but woe to you that desire the day of the Lord, it shall be darkness,
But then fourthly, If you adde but this word of eternity, eternall death, truly that is beyond all that men can expresse all that possibly you can imagine, that the soule should lye under all the wrath of God, shut out from the presence of God,
But then fourthly, If you add but this word of eternity, Eternal death, truly that is beyond all that men can express all that possibly you can imagine, that the soul should lie under all the wrath of God, shut out from the presence of God,
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and did but take a little water out of the Sea, how long would it be er'e that bird should empty the Sea? and yet sooner should such a bird empty the Sea,
and did but take a little water out of the Sea, how long would it be ere that bird should empty the Sea? and yet sooner should such a bird empty the Sea,
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and at every millions end of years, one sand should be taken from the rest, the heap would sooner be exhausted, then those torments ended. I'le but adde this,
and At every millions end of Years, one sand should be taken from the rest, the heap would sooner be exhausted, then those torments ended. I'll but add this,
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and for what? for whom hast thou laboured? and for what is it that thou hast bereaved thy soule of God? but when God shall say, It is for this corruption:
and for what? for whom hast thou laboured? and for what is it that thou hast bereft thy soul of God? but when God shall say, It is for this corruption:
this shall cut thy soule to all eternity, that I loved the pleasures of sin that are but for a moment, above the pleasures that are at Gods right hand for evermore.
this shall Cut thy soul to all eternity, that I loved the pleasures of since that Are but for a moment, above the pleasures that Are At God's right hand for evermore.
One Use is to informe us of the infinite love of Jesus Christ to poore finners, that when we are children of death, he holds out unto us hopes of eternall life;
One Use is to inform us of the infinite love of jesus christ to poor finners, that when we Are children of death, he holds out unto us hope's of Eternal life;
and he sayes to us, Well, you are sinners, and polluted, and deserve to be damned, yet come to me, and I'le give you eternall life, an admirable comfort:
and he Says to us, Well, you Are Sinners, and polluted, and deserve to be damned, yet come to me, and I'll give you Eternal life, an admirable Comfort:
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And then secondly, It informes you here, of the excellency of the commands of God, when all the commands of God aime at no other end, tend to no other purpose,
And then secondly, It informs you Here, of the excellency of the commands of God, when all the commands of God aim At no other end, tend to no other purpose,
and all for your good? If a rich man should quarrel with Timothy, Why would you have us that are rich in this world? why should we be rich in good works? Why? that you may lay hold of eternall life, it is for your advantage:
and all for your good? If a rich man should quarrel with Timothy, Why would you have us that Are rich in this world? why should we be rich in good works? Why? that you may lay hold of Eternal life, it is for your advantage:
Indeed here, there is a question, why God in all the law did not command man to love himselfe; but all the Commandements ran, Thou shalt love the Lord thy God with all thy heart, with all thy soule,
Indeed Here, there is a question, why God in all the law did not command man to love himself; but all the commandments ran, Thou shalt love the Lord thy God with all thy heart, with all thy soul,
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if when God commands thee to love thy neighbour as thy selfe, and makes the love of thy selfe the rule of loving another, it implyes that a man should love himselfe; and if a man did truly love himselfe, all the exhortations Ministers bring to you would be received with joy and gladnesse for all we desire,
if when God commands thee to love thy neighbour as thy self, and makes the love of thy self the Rule of loving Another, it Implies that a man should love himself; and if a man did truly love himself, all the exhortations Ministers bring to you would be received with joy and gladness for all we desire,
Now I intreat you, when I speak of self-love, Remember, your bodies are not your selves, much lesse your corruptions; and the world is not your selves,
Now I entreat you, when I speak of Self-love, remember, your bodies Are not your selves, much less your corruptions; and the world is not your selves,
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and it is a dispute the School-men handle, Whether any man can truly love another, that truly loves not himself? and they argue, no man can truly love another, till he love himself;
and it is a dispute the Schoolmen handle, Whither any man can truly love Another, that truly loves not himself? and they argue, no man can truly love Another, till he love himself;
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and be cloathed without raiment, I should easlier believe it, then that you can walk to heaven without Gods arguments. Besides, take eternall life in a right notion,
and be clothed without raiment, I should easilier believe it, then that you can walk to heaven without God's Arguments. Beside, take Eternal life in a right notion,
and should not a man desire to be made one with God, and to walk with the lamb? and what is your eternall reward, but this? and should not a man desire this?
and should not a man desire to be made one with God, and to walk with the lamb? and what is your Eternal reward, but this? and should not a man desire this?
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Oh! the infelicity of men, that they love this life, and forget eternall life; Oh! how bitter (sayes he) is this life? yet this life when it is bitter,
Oh! the infelicity of men, that they love this life, and forget Eternal life; Oh! how bitter (Says he) is this life? yet this life when it is bitter,
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how would this life be adored, if it were sweeter? But the Lord hath on purpose made this life bitter, that he might put us in minde of eternall life; but surely, the greatest neglect in all the world is, when men neglect eternall life; how shall we escape, if we neglect this great salvation? that man is worthy to be judged to eternall death, that judges himself by his own neglect unworthy of eternall life.
how would this life be adored, if it were Sweeten? But the Lord hath on purpose made this life bitter, that he might put us in mind of Eternal life; but surely, the greatest neglect in all the world is, when men neglect Eternal life; how shall we escape, if we neglect this great salvation? that man is worthy to be judged to Eternal death, that judges himself by his own neglect unworthy of Eternal life.
You judge your selves unworthy of eternall life, saies the Apostle, in Act. 13.46. Look upon every creature, and you see every creature striving for life.
You judge your selves unworthy of Eternal life, Says the Apostle, in Act. 13.46. Look upon every creature, and you see every creature striving for life.
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I look'd upon the Conies, and they are weak people, and they build in the rocks: and the Locusts have no King, yet goe they forth all of them by armies: and the Ant is a poor little creature,
I looked upon the Conies, and they Are weak people, and they built in the Rocks: and the Locusts have no King, yet go they forth all of them by armies: and the Ant is a poor little creature,
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A poor Spider, a little creature, every foot can crush it, but it weaves its webs in the tops of Kings palaces: Doth not every worme maintain its life? And it is a rule Philosophers have, That every forme is not only multiplicative of it self,
A poor Spider, a little creature, every foot can crush it, but it weaves its webs in the tops of Kings palaces: Does not every worm maintain its life? And it is a Rule Philosophers have, That every Form is not only multiplicative of it self,
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and shall every worme labour to maintain the life of a worm? and shall not thy soul maintain the life of reason, and the life of grace, and seek after the life of glory? no man at the great day of account can answer this neglect, Out of thy own mouth will God condemn thee, oh, thou unrighteous servant.
and shall every worm labour to maintain the life of a worm? and shall not thy soul maintain the life of reason, and the life of grace, and seek After the life of glory? no man At the great day of account can answer this neglect, Out of thy own Mouth will God condemn thee, o, thou unrighteous servant.
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When God shall come and tell you, you have provided much for this life; what provision have you made for the other? And certainly the neglect is great,
When God shall come and tell you, you have provided much for this life; what provision have you made for the other? And Certainly the neglect is great,
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if God would give it us, we will be thankfull, and if he deny it to us, we will be patient. What, patient, if you want eternall life? Doth this contentment rise from submission? It is only a spirit of prophanenesse,
if God would give it us, we will be thankful, and if he deny it to us, we will be patient. What, patient, if you want Eternal life? Does this contentment rise from submission? It is only a Spirit of profaneness,
when it is all one to him, whether he be enlarged or in prison? whether he sinke or swim? When Abraham loved his son, he cries out to God, Oh that Ishmael might live in thy presence!
when it is all one to him, whither he be enlarged or in prison? whither he sink or swim? When Abraham loved his son, he cries out to God, O that Ishmael might live in thy presence!
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It may be you will aske, How shall we know, what is it whereby we shall lay hold of eternall life? Or how shall we know that we are in the number of men and women, that are laying hold upon eternall life? I'le but give you three things,
It may be you will ask, How shall we know, what is it whereby we shall lay hold of Eternal life? Or how shall we know that we Are in the number of men and women, that Are laying hold upon Eternal life? I'll but give you three things,
1. One is, laying hold of eternall life is a laying hold in our judgments and spirituall convictions, that the Spirit of God works in those that shall be heirs of this life.
1. One is, laying hold of Eternal life is a laying hold in our Judgments and spiritual convictions, that the Spirit of God works in those that shall be Heirs of this life.
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then the Spirit of Jesus Christ hath convinced thee, that in thy own nature thou art a childe of death, and if God should condemn thee, severe God might be, but unjust God could not be;
then the Spirit of jesus christ hath convinced thee, that in thy own nature thou art a child of death, and if God should condemn thee, severe God might be, but unjust God could not be;
Truly no man is an heir of eternall life, but God convinces their souls that their deserts are worthy of eternall death: and then how precious is it, that when thy soul sees thy desert of hell, that then the Lord makes to thee a tender of heaven? when thy own conscience tels thee, that eternall death may be thy portion, then Christ saith, Destroy him not, Deliver him from going down into the pit, I have made an attonement, I have found a ransome?
Truly no man is an heir of Eternal life, but God convinces their Souls that their deserts Are worthy of Eternal death: and then how precious is it, that when thy soul sees thy desert of hell, that then the Lord makes to thee a tender of heaven? when thy own conscience tells thee, that Eternal death may be thy portion, then christ Says, Destroy him not, Deliver him from going down into the pit, I have made an atonement, I have found a ransom?
And then secondly, The soul that is convinced of this eternall life, doth wonderfully admire the excellency of the Lord Jesus Christ, in being the authour and the Prince of life; that soul can never sufficiently enough admire the Lord Jesus Christ, who procured this life, that once laies hold of eternall life;
And then secondly, The soul that is convinced of this Eternal life, does wonderfully admire the excellency of the Lord jesus christ, in being the author and the Prince of life; that soul can never sufficiently enough admire the Lord jesus christ, who procured this life, that once lays hold of Eternal life;
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For this is eternall life, even to believe in God, and him whom he hath sent, this is eternall life: Oh! Behold what love the Father hath borne to us, that we shall be called the sons of God,
For this is Eternal life, even to believe in God, and him whom he hath sent, this is Eternal life: Oh! Behold what love the Father hath born to us, that we shall be called the Sons of God,
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How doth the Apostle beg for himself and others, that God would grant unto them according to all the riches of his glory to be strengthned with might by his spirit in the inner man? why, what to do? That ye may be able to know the love of Christ, which passeth knowledge.
How does the Apostle beg for himself and Others, that God would grant unto them according to all the riches of his glory to be strengthened with might by his Spirit in the inner man? why, what to do? That you may be able to know the love of christ, which passes knowledge.
he is a wise man that is wise for eternall life, and he is a blessed man that hath this life, and he is a miserable man in the midst of all comforts that wants this life: Blessed, Lord, are the men that thou chosest,
he is a wise man that is wise for Eternal life, and he is a blessed man that hath this life, and he is a miserable man in the midst of all comforts that Wants this life: Blessed, Lord, Are the men that thou chosest,
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And then fourthly, That soul that is prepared by saving convictions to lay hold of eternall life, so likes eternall life, that it dislikes no condition upon which eternall life is proferr'd:
And then fourthly, That soul that is prepared by Saving convictions to lay hold of Eternal life, so likes Eternal life, that it dislikes no condition upon which Eternal life is proffered:
If a man was dying, he would take his life upon very hard conditions: when the men of Gibeon were condemned to be destroyed, they were willing to be made hewers of wood and drawers of water;
If a man was dying, he would take his life upon very hard conditions: when the men of Gibeon were condemned to be destroyed, they were willing to be made hewers of wood and drawers of water;
he accuseth Christ to you, that he may never want whereof to accuse you before God night and day? and will you hearken to his delusions? will you willingly bear the yoak of the world, the yoak of your lusts, the yoak of Satan,
he Accuseth christ to you, that he may never want whereof to accuse you before God night and day? and will you harken to his delusions? will you willingly bear the yoke of the world, the yoke of your Lustiest, the yoke of Satan,
In a word, that soul that is convinced about this eternall life, is so farre convinced, that it is very unwilling to be deceived about eternall life, rather be cozened of any thing in the world;
In a word, that soul that is convinced about this Eternal life, is so Far convinced, that it is very unwilling to be deceived about Eternal life, rather be cozened of any thing in the world;
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that soul that laies hold upon eternall life, must lay hold upon strong desires after eternall life. How shall we know that? when poor sinners set their affections upon things above, and not upon things below:
that soul that lays hold upon Eternal life, must lay hold upon strong Desires After Eternal life. How shall we know that? when poor Sinners Set their affections upon things above, and not upon things below:
Things above (indeed) they are things above the world: some men have said, that if a man could be above the clouds, the middle region of the air, he might write his name in sand,
Things above (indeed) they Are things above the world: Some men have said, that if a man could be above the Clouds, the middle region of the air, he might write his name in sand,
then shall the soul be above all changes, immutable in mutable times, and stedfast to the death; this will make thee above the world, above the fears and frowns, and above the applause and threats of men;
then shall the soul be above all changes, immutable in mutable times, and steadfast to the death; this will make thee above the world, above the fears and frowns, and above the applause and Treats of men;
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1. Doe yee believe that there are things above, and that they will make us above other men, and one man above another, nay a man above himself? for the more his heart is good, the more he is above his distempers?
1. Do ye believe that there Are things above, and that they will make us above other men, and one man above Another, nay a man above himself? for the more his heart is good, the more he is above his distempers?
for certainly, the happinesse of a man consists not in having, but in improving, and the improving of a little is better then the enjoyment of never so much;
for Certainly, the happiness of a man consists not in having, but in improving, and the improving of a little is better then the enjoyment of never so much;
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so in the third place, to make it the end of your conversation, when a man desires to live for no end so much, as to make his own calling and election sure;
so in the third place, to make it the end of your Conversation, when a man Desires to live for no end so much, as to make his own calling and election sure;
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but what proportion of labour and paines shall a man use for heaven? where the reward is infinite, it is impossible to exceed in our endeavours, which are ever finite.
but what proportion of labour and pains shall a man use for heaven? where the reward is infinite, it is impossible to exceed in our endeavours, which Are ever finite.
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what is that makes the Patient to take bitter potions, but the sweetnes of the end? his health, this will sweeten even the waters of Marali. What sweetens all the toyle of the Husbandman,
what is that makes the Patient to take bitter potions, but the sweetness of the end? his health, this will sweeten even the waters of Marali. What sweetens all the toil of the Husbandman,
but expectation of advantage? And what was it that sweetened the crosse of Christ, but the joy set before him? and made the Apostles count all these light afflictions, that are but for a moment, unworthy the glory that shall be revealed,
but expectation of advantage? And what was it that sweetened the cross of christ, but the joy Set before him? and made the Apostles count all these Light afflictions, that Are but for a moment, unworthy the glory that shall be revealed,
And then secondly, You are bound to lay up for your selves for time to come: indeed we doe lay up for our selves, (you will say,) that we may have somewhat to keep us in a rainy day,
And then secondly, You Are bound to lay up for your selves for time to come: indeed we do lay up for our selves, (you will say,) that we may have somewhat to keep us in a rainy day,
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and to shelter us when the stormes come, but doe yee lay you up for the time to come? for the world to come? what provision have you made for another world? it may bee you have laid up much for this world,
and to shelter us when the storms come, but do ye lay you up for the time to come? for the world to come? what provision have you made for Another world? it may be you have laid up much for this world,
but the great inquiry is, what you have laid up for another world? Surely, they that lay hold of eternall life, are men and women that are now striving to lay up for the time to come.
but the great inquiry is, what you have laid up for Another world? Surely, they that lay hold of Eternal life, Are men and women that Are now striving to lay up for the time to come.
and eternity upon a sandy foundation, upon that that will not hold in the day of trouble, but lay a good foundation, make your calling and election sure, work out your salvation with feare and trembling;
and eternity upon a sandy Foundation, upon that that will not hold in the day of trouble, but lay a good Foundation, make your calling and election sure, work out your salvation with Fear and trembling;
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if thou couldest doe nothing else all thy life long, but all this life long be laying up this good foundation, it is worth all thy paines, to have an inheritance undefiled, and that never failes away, and to be made higher then the heavens, and like the great God, to sit upon Christs throne, and to have Christs love, that the love wherewith thou hast loved mee, (father,) may be in them, and I in them, was Christs great prayer, with strong cryes and groans:
if thou Couldst do nothing Else all thy life long, but all this life long be laying up this good Foundation, it is worth all thy pains, to have an inheritance undefiled, and that never fails away, and to be made higher then the heavens, and like the great God, to fit upon Christ throne, and to have Christ love, that the love wherewith thou hast loved me, (father,) may be in them, and I in them, was Christ great prayer, with strong cries and groans:
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And then not only lay up for your selves, and for time to come, and lay up seriously: but treasure up, (as the word is,) treasure up a good foundation;
And then not only lay up for your selves, and for time to come, and lay up seriously: but treasure up, (as the word is,) treasure up a good Foundation;
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laying up denoteth a continued act, when you have been at sermon, goe home, aske thy soule, what have I got now at this sermon for my selfe against time to come? and be ever treasuring up by Ordinances,
laying up denoteth a continued act, when you have been At sermon, go home, ask thy soul, what have I god now At this sermon for my self against time to come? and be ever treasuring up by Ordinances,
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a man that is mercifull to himselfe, and to his owne soule, that man cannot but be a kinde hearted man to others; that man that hath his hope of Heaven,
a man that is merciful to himself, and to his own soul, that man cannot but be a kind hearted man to Others; that man that hath his hope of Heaven,
Secondly, It is not enough for you to be good to your selves, but first you must strive to doe good, as well as to be good; it is a saying of David, in the 119. Psal. Oh! Lord, thou art good, and thou doest good;
Secondly, It is not enough for you to be good to your selves, but First you must strive to do good, as well as to be good; it is a saying of David, in the 119. Psalm Oh! Lord, thou art good, and thou dost good;
Secondly, And then in doing good, doe not doe good grudgingly, and sparingly, and of necessity, but be rich in good works, be not onely good, but be abundant:
Secondly, And then in doing good, do not do good grudgingly, and sparingly, and of necessity, but be rich in good works, be not only good, but be abundant:
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And then thirdly, That they be ready to distribute: Certainly tis a great duty that God expects from his children, to be willing to communicate their gifts unto others:
And then Thirdly, That they be ready to distribute: Certainly this a great duty that God expects from his children, to be willing to communicate their Gifts unto Others:
as the Hart panteth after the water brooks, so panteth my soul after the living God (saith he) I cannot look upon this generation wherein I live, but it shames me.
as the Heart pants After the water brooks, so pants my soul After the living God (Says he) I cannot look upon this generation wherein I live, but it shames me.
Truly, that is one very great thing, that Christians should abound in acts of mercy. Ready to distribute, is not only mens estates, but counsels, and any other help;
Truly, that is one very great thing, that Christians should abound in acts of mercy. Ready to distribute, is not only men's estates, but Counsels, and any other help;
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and Paul when he commends the Church, I would not have you ignorant of the great grace of God given to Macedouia, how that in a great triall of affliction, the abundance of their joy,
and Paul when he commends the Church, I would not have you ignorant of the great grace of God given to Macedouia, how that in a great trial of affliction, the abundance of their joy,
and 2 Cor. 8. and 9. Chapters are upon that subject, how the ministration of this service exceedingly tends, not only to the supply of the necessities of the Saints, but is abundant also by many thanksgivings unto God.
and 2 Cor. 8. and 9. Chapters Are upon that Subject, how the ministration of this service exceedingly tends, not only to the supply of the necessities of the Saints, but is abundant also by many thanksgivings unto God.
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it is an ill time for to make Sermons of being willing to distribute, these are times wherein we have laid out so much, we have scarce any thing left, and the times are hard.
it is an ill time for to make Sermons of being willing to distribute, these Are times wherein we have laid out so much, we have scarce any thing left, and the times Are hard.
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and swallowed it down in little bullets, and after fleeing to the besiegers, when they thought themselves safe, they begin to rake their own excrements, to finde that which they had swallowed;
and swallowed it down in little bullets, and After fleeing to the besiegers, when they Thought themselves safe, they begin to rake their own excrements, to find that which they had swallowed;
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in which when it was once espied by a souldier, it was noised about in all the Roman Camp, that the Jews which fled out of the City, had their bowels full of gold, whereupon in one night, thousands of the poor Jews had their bowels ripped up by the greedy souldiers, to see if they could finde their gold and riches, laid up in those secret places.
in which when it was once espied by a soldier, it was noised about in all the Roman Camp, that the jews which fled out of the city, had their bowels full of gold, whereupon in one night, thousands of the poor jews had their bowels ripped up by the greedy Soldiers, to see if they could find their gold and riches, laid up in those secret places.
But there is a way to hide your treasures, where all the enemies in the world cannot finde them, hide them in the bowels of Gods Saints. There are many poor Christians come out of the West, many people are ashamed to begg, the Lord make you,
But there is a Way to hide your treasures, where all the enemies in the world cannot find them, hide them in the bowels of God's Saints. There Are many poor Christians come out of the West, many people Are ashamed to beg, the Lord make you,
The Apostle said, Goe to, you rich men, Weep and howle, for your miseries that shall come upon you, you have heaped treasures together for the last dayes, you are treasuring up wrath against the day of wrath:
The Apostle said, Go to, you rich men, Weep and howl, for your misery's that shall come upon you, you have heaped treasures together for the last days, you Are treasuring up wrath against the day of wrath:
And then, there is one thing more, Ready to communicate [ Communicate ] the word is translated divers waies, and so it is in your margin, sociable: if God hath put power into your hands, speak not roughly:
And then, there is one thing more, Ready to communicate [ Communicate ] the word is translated diverse ways, and so it is in your margin, sociable: if God hath put power into your hands, speak not roughly:
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Charge them that be rich, that they doe good works, and be distributing, and very sociable and loving. It was the commendation of Trajan, that all that came to him for justice, they had an easie admission, and they had a speedy dismission, that the cause was presently heard and determined.
Charge them that be rich, that they do good works, and be distributing, and very sociable and loving. It was the commendation of Trajan, that all that Come to him for Justice, they had an easy admission, and they had a speedy dismission, that the cause was presently herd and determined.
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he gives you all temporall good things to use, and all spirituall and eternall things to enjoy. And that is the distinction Austin follows, That all good things here, are given to us to be used, rather then enjoyed,
he gives you all temporal good things to use, and all spiritual and Eternal things to enjoy. And that is the distinction Austin follows, That all good things Here, Are given to us to be used, rather then enjoyed,
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and the voice of the oppressour and destroyer is not heard in your habitations? is it not God that gives you all these things richly to enjoy? Then, Charge them that are rich that they be not high-minded, to trust in uncertain riches, but trust in this living God:
and the voice of the oppressor and destroyer is not herd in your habitations? is it not God that gives you all these things richly to enjoy? Then, Charge them that Are rich that they be not High-minded, to trust in uncertain riches, but trust in this living God:
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I, you that are rich, trust in him that is worth trusting in, the rock of eternity, the God of Salvation, he is our Tower: And then, you that are poor, you have little to trust to else, oh!
I, you that Are rich, trust in him that is worth trusting in, the rock of eternity, the God of Salvation, he is our Tower: And then, you that Are poor, you have little to trust to Else, o!
but take the Lord Jesus Christ, and he is all in all for you; he is meat and drink, and your Sunne, and your shield, and your God all-sufficient. Beloved!
but take the Lord jesus christ, and he is all in all for you; he is meat and drink, and your Sun, and your shield, and your God All-sufficient. beloved!
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I wish I had but so much strength, as to presse upon you, that you would make the Lord, the great living God, the contentment of your souls, that your souls may say,
I wish I had but so much strength, as to press upon you, that you would make the Lord, the great living God, the contentment of your Souls, that your Souls may say,
and that you would doe good, and be ready to communicate, and by this way, cleaving to Christ, you shall lay up to your selves a good foundation against the time to come,
and that you would do good, and be ready to communicate, and by this Way, cleaving to christ, you shall lay up to your selves a good Foundation against the time to come,
cc cst pn22 vmd vdi j, cc vbi j pc-acp vvi, cc p-acp d n1, vvg p-acp np1, pn22 vmb vvi a-acp p-acp po22 n2 dt j n1 p-acp dt n1 pc-acp vvi,
Quid a tot venenis fruticum, aquarum, aurarum, vel tantummodo a rabis quae contingit ex rabido cane, ut etiam blanda & amica suo demino bestia vehementius & a marius quā leones metuatur, faciunt { que } bominem, quem forte attamin• … erit, ita rabiosum, ut a parentibus, conjuge, filijs, pejus omni be stia formidetur. Aug. de civit. Dei. l. 22. c. 22. 1 Sam. 4.18. Pro. 27.1.
Quid a tot venenis fruticum, aquarum, aurarum, vel tantummodo a rabis Quae contingit ex rabido cane, ut etiam Blanda & amica Sue demino Beast Vehementius & a Marius quā leones metuatur, faciunt { que } bominem, Whom forte attamin• … erit, ita rabiosum, ut a parentibus, conjuge, Filiius, Worse omni be stia formidetur. Aug. de Civit. Dei. l. 22. c. 22. 1 Sam. 4.18. Pro 27.1.
De hoc morbo, quom alij Gal licum, alij Neopolitarum vecant, est autem Indcut, cum que in illa Hispaniex fi Indtâ infantes nascantur, nibil invent ur scriptum a veteribut, Lod. Vives cōment. in lib 22. de civit. Det. quid de sudore pestifero, &c. ibid.
De hoc morbo, quom alij Gall licum, alij Neopolitarum vecant, est autem Indcut, cum que in illa Hispaniex Fi Indtâ Infants nascantur, Nobil invent ur Scriptum a veteribut, Lod. Vives comment. in lib 22. de Civit. Det. quid de Sudore Pestifero, etc. Ibid.
Nulla esset effrenior fera, aut immantor homine, si educatio & disceplina non succurret, si sibt ipse relinqueretur, tota rationis vis ad explendas cupiditates converteretur, nec esset insipientior bestia, nec antmal magis brutum. Gomment. de civ. l. 22. Jer. 10.141 Joh 11.12.
Nulla esset effrenior fera, Or immantor homine, si educatio & disceplina non succurret, si sibt ipse relinqueretur, tota rationis vis ad explendas cupiditates converteretur, nec esset insipientior Beast, nec antmal magis Brutum. Gomment. the civ. l. 22. Jer. 10.141 John 11.12.
Dicat ita { que } cum Platone, Porphyrius, redibunt ad corpora Dicat, Plato cum Porphyrio, non redibunt ad mala, & ad ea corpora redire consentient, in quibus nulla male patiuntur. Haec ita { que } non erunt, nisi illa quae promisit Deus beatas animas in aeternum cum suâ aeternâ carne victuras. Au. de civ. Dei, l. 22 c. 27. 1 Cor. 15.42, 43.
Dicat ita { que } cum Plato, Porphyrius, redibunt ad corpora Dicat, Plato cum Porphyrio, non redibunt ad mala, & ad ea corpora Redire consentient, in quibus nulla male patiuntur. Haec ita { que } non erunt, nisi illa Quae Promised Deus beatas animas in aeternum cum suâ aeternâ Carnem victuras. Au. the civ. Dei, l. 22 c. 27. 1 Cor. 15.42, 43.
Inter temporalia & aeterna hoc interest, temporale plas diligitur antequam, haheatus, vilescit autem cum advenerit: non enim satiat animam, cui veta & certa sedes est aeternitas: Aeternum autem ardentius diligitur adeptū quam desdetatum, quantu a quis { que } ventens existimare potuerit, plus perveniens inventurm est. Aug. de doct. Christ. l. 1. 1 Cot. 2.9.
Inter Temporal & aeterna hoc Interest, temporale plas diligitur antequam, haheatus, vilescit autem cum advenerit: non enim satiat animam, cui veta & Certa sedes est aeternitas: Aeternum autem Ardentius diligitur adeptū quam desdetatum, quantu a quis { que } ventens existimare potuerit, plus perveniens inventurm est. Aug. de doct. christ. l. 1. 1 Cot. 2.9.
Iob. 29.13. Iob. 31.17. Cant. 1.2. Vix contineo lacbrymas, it a pudet temporis torporisque horum temporū, &c. grandis res petitur, opus est verecundia, comitare praesentem commendare petentem. Bern. in Cant.
Job 29.13. Job 31.17. Cant 1.2. Vix contineo lacbrymas, it a It is shameful Temporis torporisque horum temporū, etc. grandis Rest petitur, opus est Verecundia, comitare praesentem Commend petentem. Bern. in Cant
Delect abuntur in multitudine pacis; delectetur impius in multitudine auri, in multitudine argenti, &c. At aurum tuam pax, argentum tuum pax, praedia tua pax, vita tua pax, Deu tuas pax, quicquid desideras pax tibi erit: bis auram quod est non potest tibi esse argentum, quod vinum est non potest tibi esse panis, quod tibi lux est non potest esse potus. Deus tous totū tibi erit. Mandicabis eumne esurias, bibes eū ne sitias, eluminaberis ab eo ne sis coecus, sulcieris ab eo ne desicias, possidebit te totum integrū totus integer, angustias non ibi patieris cum eo, cum quo totum possides. Aug. in Psa. 37.11. Psal 63.3. Luk. 12.19. Luk. 16.19. Serm. de temp.
Delect abuntur in multitudine pacis; delectetur Impius in multitudine auri, in multitudine Silver, etc. At aurum tuam pax, argentum tuum pax, praedia tua pax, vita tua pax, Deu tuas pax, quicquid desideras pax tibi erit: bis auram quod est non potest tibi esse argentum, quod vinum est non potest tibi esse Paris, quod tibi lux est non potest esse Potus. Deus tous totū tibi erit. Mandicabis eumne esurias, bibes eū ne sitias, eluminaberis ab eo ne sis Coecus, sulcieris ab eo ne desicias, possidebit te totum integrū totus integer, angustias non There patieris cum eo, cum quo totum possides. Aug. in Psa. 37.11. Psalm 63.3. Luk. 12.19. Luk. 16.19. Sermon de temp.
