The Christians engagement for the Gospell opened in foure sermons on part of the third verse of the Epistle of Jude : also, Christ's approbation of Maries choyce, or, A sermon preached at the funerall of Mris Abbott in Saint Stephens Colman-street, London / by Iohn Goodwin ...
Martha the elder sister, as is more generally thought, though Mary be first named Iohn 11. 1.) her apprehensions gave her, that shee should expresse her affections to her cleare Lord (her present guest) upon the highest & best termes, by bestirring her selfe about his entertainment,
Martha the elder sister, as is more generally Thought, though Marry be First nam John 11. 1.) her apprehensions gave her, that she should express her affections to her clear Lord (her present guest) upon the highest & best terms, by bestirring her self about his entertainment,
Mary on the other hand, had another conceit (and that more spirituall, and of a further reach) with her, that she should best commend her selfe and her affection unto him, by being his guest,
Marry on the other hand, had Another conceit (and that more spiritual, and of a further reach) with her, that she should best commend her self and her affection unto him, by being his guest,
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by setting her selfe downe at his feete, to heare his preaching (as the text saith.) Now Martha apprehending, without all controversie, that shee was the woman at this time,
by setting her self down At his feet, to hear his preaching (as the text Says.) Now Martha apprehending, without all controversy, that she was the woman At this time,
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and imployed about that which was fittest to bee done upon such an occasion; and that her sister was carelesse, and forgetfull of what best became her;
and employed about that which was Fittest to be done upon such an occasion; and that her sister was careless, and forgetful of what best became her;
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and not fully answer that curious plat-forme, according to which shee had projected it, because there was none but her selfe to order and looke after the carriage of it:
and not Fully answer that curious platform, according to which she had projected it, Because there was none but her self to order and look After the carriage of it:
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Martha, Martha, thou carest and art troubled about many things; One thing is needfull: Mary hath chosen the good part, which shall not bee taken from her. Martha Martha:
Martha, Martha, thou Carest and art troubled about many things; One thing is needful: Mary hath chosen the good part, which shall not be taken from her. Martha Martha:
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because it shall for ever continue with her, shee shall follow this her imployment in heaven, where she shall bee taken up and exercised in the contemplation of God,
Because it shall for ever continue with her, she shall follow this her employment in heaven, where she shall be taken up and exercised in the contemplation of God,
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This is the interpretation, that the Jesuits, and Popish Expositors generally magnifie upon this place, onely to vilifie and beate downe (as not onely their manner,
This is the Interpretation, that the Jesuits, and Popish Expositors generally magnify upon this place, only to vilify and beat down (as not only their manner,
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But I shall entertaine your Christian and patient attention at this time, with the opening and handling of this one observation onely from the former branch (Christs approbation of Maries choyce.)
But I shall entertain your Christian and patient attention At this time, with the opening and handling of this one observation only from the former branch (Christ approbation of Mary's choice.)
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Hee that is upon the highest termes of resolutions for Heaven, he, he is the man in whom the soule of the God of Heaven chiefly delighteth, hee that can let the world passe by,
He that is upon the highest terms of resolutions for Heaven, he, he is the man in whom the soul of the God of Heaven chiefly delights, he that can let the world pass by,
or barren, but there is somewhat of God in it, there is some ingredient or other, either of his wisedome, power, justice, goodnesse, faithfulnes, or the like;
or barren, but there is somewhat of God in it, there is Some ingredient or other, either of his Wisdom, power, Justice, Goodness, faithfulness, or the like;
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This is life eternall to know thee the onely true God, &c. Ioh. 17. 3. The Heaven and happinesse of the creature depends upon the happinesse of the Creator.
This is life Eternal to know thee the only true God, etc. John 17. 3. The Heaven and happiness of the creature depends upon the happiness of the Creator.
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nothing wee speake or doe, but if wee minde it, there is some taste and relish in it of the frame of the heart within, some disposition or other is acted,
nothing we speak or do, but if we mind it, there is Some taste and relish in it of the frame of the heart within, Some disposition or other is acted,
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and strengthen our knowledge of God (as might be shewed at large, but that wee have no leasure now for digressions) and therefore is a gale of wind also to fill our sayles for Heaven.
and strengthen our knowledge of God (as might be showed At large, but that we have no leisure now for digressions) and Therefore is a gale of wind also to fill our sails for Heaven.
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and no point of the Compasse towards Heaven, which yet by a strong hand of grace (as was said) and by a dexterity of spirituall wisdome, may be turned about,
and no point of the Compass towards Heaven, which yet by a strong hand of grace (as was said) and by a dexterity of spiritual Wisdom, may be turned about,
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But howsoever, I would not in the Doctrine propounded, altogether exclude such opportunities as these, which are but generally remote, and of inferiour importance.
But howsoever, I would not in the Doctrine propounded, altogether exclude such opportunities as these, which Are but generally remote, and of inferior importance.
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Yet I chiefly intend those that are more proper, and direct, and that have a neare affinity with heaven, that are opportunities prepared (as it were) and made to our hand, and need only using.
Yet I chiefly intend those that Are more proper, and Direct, and that have a near affinity with heaven, that Are opportunities prepared (as it were) and made to our hand, and need only using.
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when wee have no reall hindrance or cause of absence, as by sicknesse, weaknesse, or some other indispenceable occasions, &c. this is an opportunity for Heaven of the first Magnitude.
when we have no real hindrance or cause of absence, as by sickness, weakness, or Some other indispenceable occasions, etc. this is an opportunity for Heaven of the First Magnitude.
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To which we may adde (in the second place) the administration of the Sacraments, wherein wee may feed upon the great and holy things of Jesus Christ by other senses,
To which we may add (in the second place) the administration of the Sacraments, wherein we may feed upon the great and holy things of jesus christ by other Senses,
out of the wels of salvation (as Esay speaketh) that are able out of the good treasure of their hearts (as our Saviour calleth it) are able to furnish us with all variety of spirituall necessaries.
out of the wells of salvation (as Isaiah speaks) that Are able out of the good treasure of their hearts (as our Saviour calls it) Are able to furnish us with all variety of spiritual necessaries.
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Fourthly, when God meets with us in the likenesse or appearance of fire, I meane in any great or remarkeable tryall, this is a speciall opportunity for Heaven also;
Fourthly, when God meets with us in the likeness or appearance of fire, I mean in any great or remarkable trial, this is a special opportunity for Heaven also;
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now is there a time or season, wherein to be made partakers of his holinesse (as the Scripture speakes) the fiery chariots of afflictions, are still sent for our hearts to carry them up into Heaven. Againe fifthly.
now is there a time or season, wherein to be made partakers of his holiness (as the Scripture speaks) the fiery chariots of afflictions, Are still sent for our hearts to carry them up into Heaven. Again fifthly.
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for after wee have done the will of God by beleeving, and walking holily, we have yet need of patiēce (saith the Apostle Heb. 10. 36.) that we may receive the promise.
for After we have done the will of God by believing, and walking holily, we have yet need of patience (Says the Apostle Hebrew 10. 36.) that we may receive the promise.
As when a Sermon is preached, the receiving, and gaining in that knowledge, that quickning, that raising of heart, that strengthening of the inner man, that weakning and disabling of corruption,
As when a Sermon is preached, the receiving, and gaining in that knowledge, that quickening, that raising of heart, that strengthening of the inner man, that weakening and disabling of corruption,
& to helpe his rodde forward, with that spirituall worke and businesse, about which it is sent, which (happily) may be the awakening of us out of the sleepe of security, the quickning of us in the wayes of holinesse,
& to help his rod forward, with that spiritual work and business, about which it is sent, which (happily) may be the awakening of us out of the sleep of security, the quickening of us in the ways of holiness,
That cōplaint of God himselfe concerning his people, together with that expression of the earnestnesse of his desire towards them this way, is a faire and full evidence, & confirmation hereof.
That complaint of God himself Concerning his people, together with that expression of the earnestness of his desire towards them this Way, is a fair and full evidence, & confirmation hereof.
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How should one of them chase a thousand, &c. Oh that they were wise, and would consider their latter end, &c. This sheweth that God doth highly prize and accept this wisedome,
How should one of them chase a thousand, etc. O that they were wise, and would Consider their latter end, etc. This shows that God does highly prize and accept this Wisdom,
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By girding up the loynes and keeping their lights burning, watching, &c. hee meanes nothing else (in effect) but a diligent and carefull mannaging of the opportunities for heaven that were before them.
By girding up the loins and keeping their lights burning, watching, etc. he means nothing Else (in Effect) but a diligent and careful managing of the opportunities for heaven that were before them.
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This fame overcomming and keeping the words of Christ unto the end, is nothing else (being interpreted) but the acting of the true greatnesse of spirit we speake of in the Doctrine, which is seene in the taking hold of,
This fame overcoming and keeping the words of christ unto the end, is nothing Else (being interpreted) but the acting of the true greatness of Spirit we speak of in the Doctrine, which is seen in the taking hold of,
Now of what acceptation this high and excellent streine of spirit is with the Lord Christ, is easie to judge, by those rich and glorious ingredients, that are put into the reward annexed thereunto.
Now of what acceptation this high and excellent strain of Spirit is with the Lord christ, is easy to judge, by those rich and glorious ingredients, that Are put into the reward annexed thereunto.
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but wee have the minde of God and of Christ in the point wee labour for, abundantly already, wee come therefore (in the third place) to demonstrate the Doctrine from the grounds and reasons of it.
but we have the mind of God and of christ in the point we labour for, abundantly already, we come Therefore (in the third place) to demonstrate the Doctrine from the grounds and Reasons of it.
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First, God therefore highly approves this disposition we speake of in men, of minding and managing all advantages for heaven, this same lying out of the soule with all its strengh and all its might for making good the things of eternity,
First, God Therefore highly approves this disposition we speak of in men, of minding and managing all advantages for heaven, this same lying out of the soul with all its strength and all its might for making good the things of eternity,
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because hee would fulfill all his will. Act. 13. 22. This is some of the sweetest and pleasantest wine he drinks from this great Vine-yard of the world, which hee hath planted, to have his voyce obeyed, his will done by his creature.
Because he would fulfil all his will. Act. 13. 22. This is Some of the Sweetest and Pleasantest wine he drinks from this great Vineyard of the world, which he hath planted, to have his voice obeyed, his will done by his creature.
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if you desire to have this measure heaped up, and running over, take that of Paul yet further. 1. Tim. 6. 12. Lay hold on eternall life. Lay hold on it:
if you desire to have this measure heaped up, and running over, take that of Paul yet further. 1. Tim. 6. 12. Lay hold on Eternal life. Lay hold on it:
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Secondly, because this making out for heaven, and mortality with a high hand, is the truest and most naturall and genuine streine or fruit of that principle of reason and understanding which God hath put into men:
Secondly, Because this making out for heaven, and mortality with a high hand, is the Truest and most natural and genuine strain or fruit of that principle of reason and understanding which God hath put into men:
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As on the contrary, to lay hold on this worlds good, as riches, honours, pleasures, &c. with a neglect or indifferencie about the great things of heaven, is (in Solomons phrase, Eccles. 2. 3.) to take hold on folly. i. e.
As on the contrary, to lay hold on this world's good, as riches, honours, pleasures, etc. with a neglect or indifferency about the great things of heaven, is (in Solomons phrase, Eccles. 2. 3.) to take hold on folly. i. e.
And so the holy Ghost (we know) every where in the Scriptures, calleth the neglect in men, about spirituall and heavenly things by the name of Folly and Foolishnesse, and sometimes of Madnesse, and doubtlesse it is nothing else but the principle of Reason imbased, degenerate, &c grown out of kinde altogether;
And so the holy Ghost (we know) every where in the Scriptures, calls the neglect in men, about spiritual and heavenly things by the name of Folly and Foolishness, and sometime of Madness, and doubtless it is nothing Else but the principle of Reason embased, degenerate, etc. grown out of kind altogether;
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And therefore for a man to decline it, or step over it, and in the very face and presence of all the desireable and pleasant things of the world, to goe forth in his might from day to day, to make all occasions and advantages for the things of eternity must needs bee the purest,
And Therefore for a man to decline it, or step over it, and in the very face and presence of all the desirable and pleasant things of the world, to go forth in his might from day to day, to make all occasions and advantages for the things of eternity must needs be the Purest,
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but what is there in this to gaine approbation from God, especially in any such eminent degree (as you seeme to imply) if men bee wise and prudent for themselves, is God so taken or delighted herewith? Or is there any true excellencie or worth in such a thing? Therefore how is this any ground or reason of the point?
but what is there in this to gain approbation from God, especially in any such eminent degree (as you seem to imply) if men be wise and prudent for themselves, is God so taken or delighted herewith? Or is there any true excellency or worth in such a thing? Therefore how is this any ground or reason of the point?
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I answer, yes (my Brethren) it is a matter of high contentment to the Almighty Creator of all things, to see the workes of his hands keeping the Law of their creation,
I answer, yes (my Brothers) it is a matter of high contentment to the Almighty Creator of all things, to see the works of his hands keeping the Law of their creation,
To see the Sunne shining, the streames running, the birds flying, and all fruitfull trees bearing fruit in their kinde, the Vine laden with Grapes, the Olive tree with Olives, &c. is a sweete and holy contentment unto God:
To see the Sun shining, the streams running, the Birds flying, and all fruitful trees bearing fruit in their kind, the Vine laden with Grapes, the Olive tree with Olive, etc. is a sweet and holy contentment unto God:
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Now as all other creatures have their specifical properties distinct every one from other (with sutable operations belonging to them) and it is the exercise or putting forth of that wch is proper to every one by that creature whose it is,
Now as all other creatures have their specifical properties distinct every one from other (with suitable operations belonging to them) and it is the exercise or putting forth of that which is proper to every one by that creature whose it is,
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as when the Vine bringeth forth Grapes, the Fig tree Figges (if Vine and Figge tree both should bring forth Grapes and no tree Figges, this would be a maime,
as when the Vine brings forth Grapes, the Fig tree Figs (if Vine and Fig tree both should bring forth Grapes and no tree Figs, this would be a maim,
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And when hee walkes according to this principle, when hee guides his affaires with discretion and understanding indeed, when he seekes his chiefe good and happinesse in a way leading directly unto it;
And when he walks according to this principle, when he guides his affairs with discretion and understanding indeed, when he seeks his chief good and happiness in a Way leading directly unto it;
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now hee bringeth forth fruit in his kinde, and doth not degenerate into the disposition of the brutish creature that is beneath him ▪ and this is that that is so highly pleasing unto God.
now he brings forth fruit in his kind, and does not degenerate into the disposition of the brutish creature that is beneath him ▪ and this is that that is so highly pleasing unto God.
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And hence it is, that the feare of God, and his service, and the add re•••ment of the creature unto him, are stil commended unto us in Scripture, under the name of wisedome, understanding, &c. And unto man he (i. God) said, the feare of the Lord is wisedome, and to depart from evill is understanding. (Ieb.
And hence it is, that the Fear of God, and his service, and the add re•••ment of the creature unto him, Are still commended unto us in Scripture, under the name of Wisdom, understanding, etc. And unto man he (i. God) said, the Fear of the Lord is Wisdom, and to depart from evil is understanding. (Jeb.
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1 Cor. 16. 13. And so the ground and reason of the wrath and heavie displeasure of God against loose and sinful men, is ever and anon certified under the name of Foolishnesse.
1 Cor. 16. 13. And so the ground and reason of the wrath and heavy displeasure of God against lose and sinful men, is ever and anon certified under the name of Foolishness.
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27. 11. Implying that the only quarrell or controversie the Creator hath against his reasonable creature, Man, is the letting fall of that great and noble principle of his creation within him, his reason or understanding,
27. 11. Implying that the only quarrel or controversy the Creator hath against his reasonable creature, Man, is the letting fallen of that great and noble principle of his creation within him, his reason or understanding,
A third reason of the Doctrine, why this contending and striving for this incorruptible crowne of righteousnesse with so high a hand, should bee so highly approved by God, is:
A third reason of the Doctrine, why this contending and striving for this incorruptible crown of righteousness with so high a hand, should be so highly approved by God, is:
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such a man will make the Altar of his God fat, and inrich the treasurie of his glory, will rejoyce over his Lord and Master, to doe him all the good hee can, to honour him with all hee hath;
such a man will make the Altar of his God fat, and enrich the treasury of his glory, will rejoice over his Lord and Master, to do him all the good he can, to honour him with all he hath;
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and much more with all the world, as we see in Paul: whereas hee that despiseth or hateth his owne soule (as Solomons expression is) that under-prizeth the great things of eternity, that pincheth and spareth (all that hee dares) in his paines and indeavours,
and much more with all the world, as we see in Paul: whereas he that despises or hates his own soul (as Solomons expression is) that under-prizeth the great things of eternity, that pincheth and spares (all that he dares) in his pains and endeavours,
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This is given for a reason why Moses refused to bee called the sonne of Pharaohs daughter, and chose rather to suffer affliction with the people of God,
This is given for a reason why Moses refused to be called the son of Pharaohs daughter, and chosen rather to suffer affliction with the people of God,
because such a man furnisheth him with fit matter to worke upon in that kinde of worke, wherein of all other hee is chiefely delighted, such a man is as fine clay in his hand ready prepared to make a vessell of honour.
Because such a man furnisheth him with fit matter to work upon in that kind of work, wherein of all other he is chiefly delighted, such a man is as fine clay in his hand ready prepared to make a vessel of honour.
the great and glorious God of heaven, hath abundance of heaven by him, and infinite treasures of glory, which burne in his hand (as wee use to say) and hee is pained (as it were) within himselfe till they bee bestowed according to his minde:
the great and glorious God of heaven, hath abundance of heaven by him, and infinite treasures of glory, which burn in his hand (as we use to say) and he is pained (as it were) within himself till they be bestowed according to his mind:
Such an excellent and wise workeman as God is, must not make any such loose or staring joynts (as it were) in any part of his providence and dispensation,
Such an excellent and wise workman as God is, must not make any such lose or staring Joints (as it were) in any part of his providence and Dispensation,
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But when he meets with fit subjects, with matter duly prepared to worke upon in this kinde, there is no kinde of work in all that infinite variety that passeth through his hand, wherein hee takes the like delight and satisfaction,
But when he meets with fit subject's, with matter duly prepared to work upon in this kind, there is no kind of work in all that infinite variety that passes through his hand, wherein he Takes the like delight and satisfaction,
and to live holily, &c. Againe hee takes great delight to see the fruits of this grace of his in men, to see men shining in holinesse of life and conversation,
and to live holily, etc. Again he Takes great delight to see the fruits of this grace of his in men, to see men shining in holiness of life and Conversation,
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yea hee desires their holinesse, and service with speciall reference and subordination to these. This rewarding, and magnifying those that serve him, is that, that hath the ultimate, nearest,
yea he Desires their holiness, and service with special Referente and subordination to these. This rewarding, and magnifying those that serve him, is that, that hath the ultimate, nearest,
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Why, what if God had had his wish or desire herein? What would it have beene unto him? Oh yes, here had beene worke indeed for the gratious, and bountifull hand of God, here had beene an opportunity for him to have done great things for them, to have blessed, and prospered his people:
Why, what if God had had his wish or desire herein? What would it have been unto him? O yes, Here had been work indeed for the gracious, and bountiful hand of God, Here had been an opportunity for him to have done great things for them, to have blessed, and prospered his people:
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I should soone have humbled their enemies, &c. and have fed them with the fat of wheate, &c. The great God would gladly have beene doing this way, that so Heaven and Earth might have rejoyced together.
I should soon have humbled their enemies, etc. and have fed them with the fat of wheat, etc. The great God would gladly have been doing this Way, that so Heaven and Earth might have rejoiced together.
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Doubtlesse with more, and more dangerous superstition, than was in the Doctrine of those teachers, who (according to Pauls repetition of the heads of their teaching) taught their disciples saying.
Doubtless with more, and more dangerous Superstition, than was in the Doctrine of those Teachers, who (according to Paul's repetition of the Heads of their teaching) taught their Disciples saying.
Touch not, tast not, handle not, Coloss. 2 21. If it be a thing unlawfull for a man to strengthen his hand in the worke of the Lord by the remembrance,
Touch not, taste not, handle not, Coloss. 2 21. If it be a thing unlawful for a man to strengthen his hand in the work of the Lord by the remembrance,
First, it this close, and home following the sent of Heaven, this pursuing eternall life, with all the strength and might of the soule, be a thing so much set by,
First, it this close, and home following the sent of Heaven, this pursuing Eternal life, with all the strength and might of the soul, be a thing so much Set by,
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and informe our selves from hence, that the coldnesse, and deadnesse, and generall indifferencie, that is found in farre the greatest part of the world this way, who seeke for Heaven,
and inform our selves from hence, that the coldness, and deadness, and general indifferency, that is found in Far the greatest part of the world this Way, who seek for Heaven,
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as if they sought not, and runne for this crowne of life, as if they cared not to obtaine, is an abomination unto him, a sinne that will cause the wrath of God to smoake against him, that shall be found under the guilt of it.
as if they sought not, and run for this crown of life, as if they cared not to obtain, is an abomination unto him, a sin that will cause the wrath of God to smoke against him, that shall be found under the guilt of it.
or catalogue of sinnes, which flayeth with the most certaine, and inevitable destruction, and taketh neerer and faster hold on hell, than a thousand other sinnes.
or catalogue of Sins, which flayeth with the most certain, and inevitable destruction, and Takes nearer and faster hold on hell, than a thousand other Sins.
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How shall wee escape (sayth the Apostle, Hebr. 2. 3.) if we neglect so great a salvation? implying scarce so much as a possibility of Salvation unto those that shall bee loose hearted about the seeking of it,
How shall we escape (say the Apostle, Hebrew 2. 3.) if we neglect so great a salvation? implying scarce so much as a possibility of Salvation unto those that shall be lose hearted about the seeking of it,
and yet how few are those, that know to make any sinne at all of that sinne, which is so neere of blood to that sinne of sinnes, that unpardonable sinne against the Holy Ghost!
and yet how few Are those, that know to make any sin At all of that sin, which is so near of blood to that sin of Sins, that unpardonable sin against the Holy Ghost!
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but that sinne which carrieth eternall vengeance, and damnation in the mouth of it, that strikes the soule dead at the roote, this same casting the great things of Jesus Christ behind our backes, making them onely our second and subordinate care, this according to the scale of the world is little (if any thing at all) out of the way to heaven, men are loath to judge either themselves or others wicked men,
but that sin which Carrieth Eternal vengeance, and damnation in the Mouth of it, that strikes the soul dead At the root, this same casting the great things of jesus christ behind our backs, making them only our second and subordinate care, this according to the scale of the world is little (if any thing At all) out of the Way to heaven, men Are loath to judge either themselves or Others wicked men,
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But if the God of Heaven so highly magnifies the zealous streines of men and women, this way (as wee have heard) then must it needes follow (by the rule of contraries) that a superficiall perfunctory,
But if the God of Heaven so highly Magnifies the zealous strains of men and women, this Way (as we have herd) then must it needs follow (by the Rule of contraries) that a superficial perfunctory,
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So when any man sheweth any more noblenesse of minde, than others doe, for the great things of Heaven, making it another manner of businesse than is ordinarily made of it in the world,
So when any man shows any more nobleness of mind, than Others do, for the great things of Heaven, making it Another manner of business than is ordinarily made of it in the world,
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this is made matter of reproofe, and of a sore accusation against him, this way is every where spoken against by those that judge themselves wise and men of understanding in the world.
this is made matter of reproof, and of a soar accusation against him, this Way is every where spoken against by those that judge themselves wise and men of understanding in the world.
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and paines, and estates, to be continually at this plough, to follow it so hard night and day, to make it a matter of charge, to make a labour and toyle of being saved, and going to heaven:
and pains, and estates, to be continually At this plough, to follow it so hard night and day, to make it a matter of charge, to make a labour and toil of being saved, and going to heaven:
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Now here is, I say, in the Doctrine delivered, an apologie from heaven, an answer (as it were) put into the mouths of these men thus censured, which those that accuse them shall never be able to resist:
Now Here is, I say, in the Doctrine Delivered, an apology from heaven, an answer (as it were) put into the mouths of these men thus censured, which those that accuse them shall never be able to resist:
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It is God that justifieth (saith Paul in another case) who shall condemne? Hee that hath God to justifie him, need never be affraid of him that shall condemne him.
It is God that Justifieth (Says Paul in Another case) who shall condemn? He that hath God to justify him, need never be afraid of him that shall condemn him.
If it be a thing of this high esteeme, and approbation with the Lord Christ, to make it the great and solemne businesse of our lives, to be ingaged, body and soule,
If it be a thing of this high esteem, and approbation with the Lord christ, to make it the great and solemn business of our lives, to be engaged, body and soul,
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then will this Doctrine bee found a hard saying against two sorts of men. 1. Those that will not come up to any such termes themselves, become of Heaven what will. 2. Those that forbid,
then will this Doctrine be found a hard saying against two sorts of men. 1. Those that will not come up to any such terms themselves, become of Heaven what will. 2. Those that forbid,
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doe not the hearts of farre the greater part of men and women, sit loose to this great businesse of Heaven? Is there any other fighting the fight of Faith amongst them,
do not the hearts of Far the greater part of men and women, fit lose to this great business of Heaven? Is there any other fighting the fight of Faith among them,
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than as if men did not much care whether they obtained, or no? A man might rather thinke, by the indifferency and coldnesse of the world, that Christ had cast water,
than as if men did not much care whither they obtained, or no? A man might rather think, by the indifferency and coldness of the world, that christ had cast water,
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eating, and drinking, and gaming, and company keeping, building, and planting, and marrying, watching the uprising of new fashions, that wee may be vaine and proud with the first, sacrificing to Mammon (the great God of weake-hearted men) these with the like, sucke out the heart,
eating, and drinking, and gaming, and company keeping, building, and planting, and marrying, watching the uprising of new fashions, that we may be vain and proud with the First, sacrificing to Mammon (the great God of weakhearted men) these with the like, suck out the heart,
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and those that care little to bee made meete to be pertakers with the Saints in the inheritance of light, will be the fitter and better prepared for the darknesse of Hell.
and those that care little to be made meet to be partakers with the Saints in the inheritance of Light, will be the fitter and better prepared for the darkness of Hell.
Secondly (by way of reproofe also) are there not many yet worse, and more abominable and accursed than the former, who like those Scribes and Pharisees, Matt. 23. 13. (upon whom our Saviour spends so many of his woes) shut up the Kingdome of Heaven against men,
Secondly (by Way of reproof also) Are there not many yet Worse, and more abominable and accursed than the former, who like those Scribes and Pharisees, Matt. 23. 13. (upon whom our Saviour spends so many of his woes) shut up the Kingdom of Heaven against men,
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because they will neither goe in themselves, nor suffer those that are entring to goe in? Who going but on foote themselves, are still pulling others from their horses? And driving heavily themselves towards Heaven, would faine take off the wheeles from other mens chariots, that they might drive no faster than themselves? As if they had a secret Item, or Propheticall instinct in their consciences, that such mens zeale,
Because they will neither go in themselves, nor suffer those that Are entering to go in? Who going but on foot themselves, Are still pulling Others from their Horses? And driving heavily themselves towards Heaven, would feign take off the wheels from other men's chariots, that they might drive no faster than themselves? As if they had a secret Item, or Prophetical instinct in their Consciences, that such men's zeal,
and therefore they will be first the condemnation of that (if they can) and will quench the life and power of it, that so if God should seeke for it against them, it might no where bee found.
and Therefore they will be First the condemnation of that (if they can) and will quench the life and power of it, that so if God should seek for it against them, it might no where be found.
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But these men are in the way of this wickednesse, as a wild Bull in a net (as Esay speakes) the more they struggle and teare themselves to get out, the more they are intangled, and further and faster in:
But these men Are in the Way of this wickedness, as a wild Bull in a net (as Isaiah speaks) the more they struggle and tear themselves to get out, the more they Are entangled, and further and faster in:
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the more they kicke at this greatnesse of spirit in the true borne Saints of God, which discovers it selfe in making out an outstretched arme for Heaven,
the more they kick At this greatness of Spirit in the true born Saints of God, which discovers it self in making out an outstretched arm for Heaven,
yea, and this judgement of the world by the Saints will be the sorer, by how much more the world shall set themselves to judge the Saints I have but this more to say to these men (for the present) He that will seek to stay or stop men in their speed to Heaven, makes hast himselfe to destruction,
yea, and this judgement of the world by the Saints will be the Sorer, by how much more the world shall Set themselves to judge the Saints I have but this more to say to these men (for the present) He that will seek to stay or stop men in their speed to Heaven, makes haste himself to destruction,
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let us all be exhorted to arme our selves with the same minde (as Peter speaketh and resolve to take this great thought and purpose of heart to our selves this day, to shew our selves men;
let us all be exhorted to arm our selves with the same mind (as Peter speaks and resolve to take this great Thought and purpose of heart to our selves this day, to show our selves men;
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To give you some ease and inlargement of heart, that you may take in the words of this exhortation more willingly and freely, give mee leave to propound and presse (a little) a motive or two amongst many.
To give you Some ease and enlargement of heart, that you may take in the words of this exhortation more willingly and freely, give me leave to propound and press (a little) a motive or two among many.
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First, consider that the great things of this world (falsely so called) houses, lands, silver, gold, honours, pleasures, &c. they are but for the short race, assoone as ever the winde of this present life passeth away (bee it the houre next) the whole world is gone with it.
First, Consider that the great things of this world (falsely so called) houses, Lands, silver, gold, honours, pleasures, etc. they Are but for the short raze, As soon as ever the wind of this present life passes away (be it the hour next) the Whole world is gone with it.
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This night (saith God to the rich man) they shall fetch away thy foule ( i. thy life) and then whose shall these things bee which thou hast provided? implying that his they could bee no longer.
This night (Says God to the rich man) they shall fetch away thy foul (i. thy life) and then whose shall these things bee which thou hast provided? implying that his they could be no longer.
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Shall not this consideration inlarge our hearts mightily to pursue the things of enternity wth might and maine, viz. that there is nothing else to pursue but the East winde (as the Scripture speaketh) nothing but what is like the Apples of Sodom (so much spoken of) which so soone as a man toucheth,
Shall not this consideration enlarge our hearts mightily to pursue the things of enternity with might and main, viz. that there is nothing Else to pursue but the East wind (as the Scripture speaks) nothing but what is like the Apples of Sodom (so much spoken of) which so soon as a man touches,
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But as that ancient Father and Martyr, when the persecuting Emperour offered him time of consideration, to satisfie himselfe about sacrifising to his Idols, had his resolution in a readinesse, saying that in retan sanctâ deliberatio non habet locum, that was not a point that admitted any deliberation.
But as that ancient Father and Martyr, when the persecuting Emperor offered him time of consideration, to satisfy himself about sacrificing to his Idols, had his resolution in a readiness, saying that in retan sanctâ deliberatio non habet locum, that was not a point that admitted any deliberation.
So if there were any thing of any moment, of any valuable consideration in the world, to set up in competition with the great things of heaven, it might cause some offence and stumbling in the mindes and thoughts of a man.
So if there were any thing of any moment, of any valuable consideration in the world, to Set up in competition with the great things of heaven, it might cause Some offence and stumbling in the minds and thoughts of a man.
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whether hee should indeed follow the things of the world, or the things of heaven. But now the things of the world being so unconceiveably light, & poore, and empty,
whither he should indeed follow the things of the world, or the things of heaven. But now the things of the world being so unconceivably Light, & poor, and empty,
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me thinkes the soule of a man should bee carried and driven, as it were, with a spirit of disdaine and indignation, quite off from the world, upon the face of heaven, Neither turne yee aside (saith Samuel to the people) viz. from serving and following God,
me thinks the soul of a man should be carried and driven, as it were, with a Spirit of disdain and Indignation, quite off from the world, upon the face of heaven, Neither turn ye aside (Says Samuel to the people) viz. from serving and following God,
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implying, that it is one of the greatest grounds and arguments in the world, for a mans keeping close to God, to know and consider that there is nothing else to take up his heart, that is worth the looking on:
implying, that it is one of the greatest grounds and Arguments in the world, for a men keeping close to God, to know and Consider that there is nothing Else to take up his heart, that is worth the looking on:
there is nothing else to purchase but broken Cisterns that will hold no water, and broken Reeds that will run into a mans hand, instead of supporting him. Alas!
there is nothing Else to purchase but broken Cisterns that will hold no water, and broken Reeds that will run into a men hand, instead of supporting him. Alas!
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all that the world gaines in the hearts and affections of men, that it exerciseth such power and command over our desires, is not by the meanes of any lovelinesse, strength,
all that the world gains in the hearts and affections of men, that it Exerciseth such power and command over our Desires, is not by the means of any loveliness, strength,
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or power it hath in it selfe, but rather by meanes of the superstition of the dreames we dreame of it, by meanes of the lying imaginations of our hearts concerning it.
or power it hath in it self, but rather by means of the Superstition of the dreams we dream of it, by means of the lying Imaginations of our hearts Concerning it.
And the truth is, heaven should have no such great victory or conquest of it, no such great honour done unto it, to bee never so much preferred or exalted in our desires and affections above it.
And the truth is, heaven should have no such great victory or conquest of it, no such great honour done unto it, to be never so much preferred or exalted in our Desires and affections above it.
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Secondly, consider, that as the things of the world have all their usefulnesse confined and limited to this present life of nature which wee live in the world:
Secondly, Consider, that as the things of the world have all their usefulness confined and limited to this present life of nature which we live in the world:
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The Lord that knowes our making, and the termes of our standing in the flesh better then our selves, gives us a perfect accompt thereof in this expression ( Esa. 2. 22.) when hee tels us that our breath is in our nostrils,
The Lord that knows our making, and the terms of our standing in the Flesh better then our selves, gives us a perfect account thereof in this expression (Isaiah 2. 22.) when he tells us that our breath is in our nostrils,
lest our earthly tabernacle being dissolved on a sudden, wee should not have where to hide our heads from the fiery rage and tempest of the most insupportable wrath and vengeance of God for ever.
lest our earthly tabernacle being dissolved on a sudden, we should not have where to hide our Heads from the fiery rage and tempest of the most insupportable wrath and vengeance of God for ever.
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cleerely implying that running it selfe will not carry this prize, except it bee a running indeed, a running after the manner of those that outrunne their competitors in the race:
clearly implying that running it self will not carry this prize, except it be a running indeed, a running After the manner of those that outrun their competitors in the raze:
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If a man strive for mastery (saith the same Apostle elsewhere) yet is hee not crowned except he strive lawfully, i. except in striving hee observeth the Lawes and conditions propounded and injoyned by him, that bestoweth the prize, and maketh the race.
If a man strive for mastery (Says the same Apostle elsewhere) yet is he not crowned except he strive lawfully, i. except in striving he observeth the Laws and conditions propounded and enjoined by him, that bestoweth the prize, and makes the raze.
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To say Lord, Lord, onely, i. to make profession of the service of God, and of subjection and obedience to Iesus Christ, is not the Law or rule that God hath apointed for the races, wherein heaven is to be obteined:
To say Lord, Lord, only, i. to make profession of the service of God, and of subjection and Obedience to Iesus christ, is not the Law or Rule that God hath appointed for the races, wherein heaven is to be obtained:
men must bee operative and active in doing the will of God which is in heaven, otherwise they are no company for him (in that holy habitation of his glory.) Men must quit themselves like men on earth,
men must be operative and active in doing the will of God which is in heaven, otherwise they Are no company for him (in that holy habitation of his glory.) Men must quit themselves like men on earth,
I meane, praise and commendation, distinguishing spiritually in this point of her practice, as the Apostle himselfe seemes to doe in his precept, Phil. 4. 8. where hee injoynes men and women to thinke upon,
I mean, praise and commendation, distinguishing spiritually in this point of her practice, as the Apostle himself seems to doe in his precept, Philip 4. 8. where he enjoins men and women to think upon,
The delights and contentments of the world, which are wont deepely to ingage the affections of the daughters of men (especially of her ranke and yeeres, being but about twenty sixe at her death) and to steale away their hearts from their God,
The delights and contentment's of the world, which Are wont deeply to engage the affections of the daughters of men (especially of her rank and Years, being but about twenty sixe At her death) and to steal away their hearts from their God,
to whom modesty and sobriety (surely) are a burden, and thither they goe for ease and deliverance, places, where if a man sought for company in the way to hell, hee may finde choyce of all sorts, where (I had almost said) a man may read whole pages of Gods booke of reprobation:
to whom modesty and sobriety (surely) Are a burden, and thither they go for ease and deliverance, places, where if a man sought for company in the Way to hell, he may find choice of all sorts, where (I had almost said) a man may read Whole pages of God's book of reprobation:
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So for the costly vanity of apparell (though shee sate by a fountaine where shee might have dranke her fill of these waters) shee regarded it not: her usuall saying was:
So for the costly vanity of apparel (though she sat by a fountain where she might have drank her fill of these waters) she regarded it not: her usual saying was:
But especially that great Goddesse of her sexworshipped with so much devotion, both by young and old, I mean Fancie or Fashion in apparell, she blasphemed.
But especially that great Goddess of her sexworshipped with so much devotion, both by young and old, I mean Fancy or Fashion in apparel, she blasphemed.
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For richnes of furniture in her house another solemne temptation for her sex, to adde drunkennesse to thirst, superfluity to necessity, non contempsit sed neglexit; shee did not so much contemne as neglect it.
For richness of furniture in her house Another solemn temptation for her sex, to add Drunkenness to thirst, superfluity to necessity, non contempsit sed neglexit; she did not so much contemn as neglect it.
and minister any wayes to her spirituall necessities, though the gold ring were wanting, and the costly apparell appeared not, were they persons of never so meane ranke and condition in the world;
and minister any ways to her spiritual necessities, though the gold ring were wanting, and the costly apparel appeared not, were they Persons of never so mean rank and condition in the world;
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As on the other hand, no earthly priviledge, no greatnesse in the world, no accomplishments of nature could make an attonement with her for light and loose,
As on the other hand, no earthly privilege, no greatness in the world, no accomplishments of nature could make an atonement with her for Light and lose,
upon her awaking she was still present with him (as David speaketh) yea, when her strength beganne to be but labour and sorrow, by reason of her sicknesse;
upon her awaking she was still present with him (as David speaks) yea, when her strength began to be but labour and sorrow, by reason of her sickness;
And so by the blessing of God upon her diligent, and constant labours this way, she had attained before her death a marveilous readinesse in the Scriptures,
And so by the blessing of God upon her diligent, and constant labours this Way, she had attained before her death a marvelous readiness in the Scriptures,
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and was able (ordinarily) to supply the defect of a Concordance, and to assigne any clause or passage of Scripture mentioned to her, to their proper place, both for Booke and Chapter.
and was able (ordinarily) to supply the defect of a Concordance, and to assign any clause or passage of Scripture mentioned to her, to their proper place, both for Book and Chapter.
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and the great consolation of her pilgrimage, her attention to the words of eternall life in the mouthes of Gods messengers, was constantly so reverent, serious,
and the great consolation of her pilgrimage, her attention to the words of Eternal life in the mouths of God's messengers, was constantly so reverend, serious,
and undistracted, that it was the observation, together with the rejoycing of some, that had communion with her in that ordinance, these spirituall clouds could never drop fatnesse,
and undistracted, that it was the observation, together with the rejoicing of Some, that had communion with her in that Ordinance, these spiritual Clouds could never drop fatness,
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In this course of life she was perfectly engaged, before that remembrancer of her mortality, that lingring sicknesse, that came to live and die with her, was sent unto her.
In this course of life she was perfectly engaged, before that remembrancer of her mortality, that lingering sickness, that Come to live and die with her, was sent unto her.
God (doubtlesse) putting it into her heart, to prepare and strengthen the inner man, the time drawing neere, wherein her outer man, was to decay and perish.
God (doubtless) putting it into her heart, to prepare and strengthen the inner man, the time drawing near, wherein her outer man, was to decay and perish.
Her conference still was, upon that subject, or theme, wherof our Saviour spake so much to his Disciples immediately before his ascending up into heaven, viz. of the Kingdome of God:
Her conference still was, upon that Subject, or theme, whereof our Saviour spoke so much to his Disciples immediately before his ascending up into heaven, viz. of the Kingdom of God:
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where they to whom shee was deare in her life, walking in her steps, may expect the seeing of her the second time in communion and fellowship of the same glory with her.
where they to whom she was deer in her life, walking in her steps, may expect the seeing of her the second time in communion and fellowship of the same glory with her.
