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THE PILLAR AND GROVND Of TRUTH. 1. TIM. 3. 15. But if I tarry long, that thou mayest know how thou oughtest to behave thy selfe in the house of God, which is the Church of the living God, the pillar and ground of the Truth.
THE PILLAR AND GROUND Of TRUTH. 1. TIM. 3. 15. But if I tarry long, that thou Mayest know how thou Ought to behave thy self in the house of God, which is the Church of the living God, the pillar and ground of the Truth.
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THere are two maine principles, upon which the whole frame of Popery is founded; first, That the Church of Rome is the onely Catholike Church:
THere Are two main principles, upon which the Whole frame of Popery is founded; First, That the Church of Rome is the only Catholic Church:
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secondly, That the Church cannot erre.
secondly, That the Church cannot err.
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By which latter principle they have brought on themselves a desperate necessitie, never to amend or reforme whatsoever is once decided by the Church.
By which latter principle they have brought on themselves a desperate necessity, never to amend or reform whatsoever is once decided by the Church.
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These are the principles they first instill into their Novices; these are the trains, wherewith they seeke to winne men to themselves:
These Are the principles they First instill into their novices; these Are the trains, wherewith they seek to win men to themselves:
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for when they cannot prove their points in speciall and particular, they take them all in grosse,
for when they cannot prove their points in special and particular, they take them all in gross,
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and by this one principle (Our Church, which cannot erre, hath so decided it) they prove a bundle of them altogether.
and by this one principle (Our Church, which cannot err, hath so decided it) they prove a bundle of them altogether.
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So when they can shew no ground in Scripture for their clouded, ungrounded, superadded opinions, they fasten them and hang them all upon this pinacle of the Church, which because it is infallible, admits of no examination.
So when they can show no ground in Scripture for their clouded, ungrounded, superadded opinions, they fasten them and hang them all upon this pinnacle of the Church, which Because it is infallible, admits of no examination.
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And whereas truth seekes out no corners, desires to see the light, and come to triall;
And whereas truth seeks out no corners, Desires to see the Light, and come to trial;
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Poperie delights to hide it selfe in these obscure and uncertaine generalities. As for example:
Popery delights to hide it self in these Obscure and uncertain Generalities. As for Exampl:
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aske them what ground they have for invocation of Saints, worshipping of Images, Indulgences, superadded Sacraments,
ask them what ground they have for invocation of Saints, worshipping of Images, Indulgences, superadded Sacraments,
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and a multitude of superstitious ceremonies;
and a multitude of superstitious ceremonies;
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their answer is, The Church hath so decided, and her decrees are all infallible, and not to be examined by particular men, which are inferiour.
their answer is, The Church hath so decided, and her decrees Are all infallible, and not to be examined by particular men, which Are inferior.
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So that pull but this pillar downe, as Sampson did, and the whole frame of Poperie, with all that stay themselves upon it, comes presently tumbling downe.
So that pull but this pillar down, as Sampson did, and the Whole frame of Popery, with all that stay themselves upon it, comes presently tumbling down.
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Yet because they think it too improbable a course to build all on the naked assertion of the Church, which is onely to interprete and not to make the Text,
Yet Because they think it too improbable a course to built all on the naked assertion of the Church, which is only to interpret and not to make the Text,
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therefore they bring in Traditions, which they call unwritten verities, and make them of equall value and credite with the Text:
Therefore they bring in Traditions, which they call unwritten verities, and make them of equal valve and credit with the Text:
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but if you aske them what these unwritten verities are, and how they may be knowne from counterfeit;
but if you ask them what these unwritten verities Are, and how they may be known from counterfeit;
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they say onely the Church can tell that, to whose custodie they were committed, and who onely is able to iudge infallibly, which are the genuine Traditions, and which not.
they say only the Church can tell that, to whose custody they were committed, and who only is able to judge infallibly, which Are the genuine Traditions, and which not.
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And if Scripture at anie time bee brought against any of these points, they say it belongs to the Church of Rome to declare what bookes of Scripture are canonicall, what translation is authenticall, what interpretation must be the sense of Scripture,
And if Scripture At any time be brought against any of these points, they say it belongs to the Church of Room to declare what books of Scripture Are canonical, what Translation is authentical, what Interpretation must be the sense of Scripture,
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and in effect they will be onely iudged by themselves, and whatsoever we say, they choke us with these principles, Theirs is the only Church,
and in Effect they will be only judged by themselves, and whatsoever we say, they choke us with these principles, Theirs is the only Church,
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and, The Church can never erre.
and, The Church can never err.
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Now of all places of Scripture, whereby they would vindicate to themselves this priviledge, this verse that I have read is one of the chiefest;
Now of all places of Scripture, whereby they would vindicate to themselves this privilege, this verse that I have read is one of the chiefest;
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but how iustly, wee are now to consider.
but how justly, we Are now to Consider.
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Sayes the Apostle to Timothy, I have written unto thee, that thou mayest know how to behave thy selfe in the house of God:
Says the Apostle to Timothy, I have written unto thee, that thou Mayest know how to behave thy self in the house of God:
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as if he should say, It is of much moment that the house of God be ordered and kept aright, be swept continually and purged,
as if he should say, It is of much moment that the house of God be ordered and kept aright, be swept continually and purged,
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because it is the Pillar and Ground of Truth, that is, the ground and place where truth (which is the housholds food) is nourished, and doth grow;
Because it is the Pillar and Ground of Truth, that is, the ground and place where truth (which is the Households food) is nourished, and does grow;
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into which if falshood creepe, their food will soone be poisoned, and so not nourish but corrupt, not fit them to salvation but destruction:
into which if falsehood creep, their food will soon be poisoned, and so not nourish but corrupt, not fit them to salvation but destruction:
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so that the Apostle in this verse hath this double scope.
so that the Apostle in this verse hath this double scope.
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First, to describe the Church by this distinguishing propertie, that it is the Pillar and Ground of Truth, that is, Truth is the signe, whereby this house of God is knowne from other houses.
First, to describe the Church by this distinguishing property, that it is the Pillar and Ground of Truth, that is, Truth is the Signen, whereby this house of God is known from other houses.
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Secondly, he sayes, in the house of God &c. not in the Church of Ephesus,
Secondly, he Says, in the house of God etc. not in the Church of Ephesus,
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lest anie should conclude (as now the Papists would) that the truth were so nailed and fastened to anie one particular house or pillar, that it could never be taken downe from thence,
lest any should conclude (as now the Papists would) that the truth were so nailed and fastened to any one particular house or pillar, that it could never be taken down from thence,
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and hanged up in another place;
and hanged up in Another place;
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which is flat contrarie to the scope of the Apostle in this place, who in the beginning of the next chapter shewes evidently, that in the later times some should depart from the faith,
which is flat contrary to the scope of the Apostle in this place, who in the beginning of the next chapter shows evidently, that in the later times Some should depart from the faith,
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and give heed to seducing spirits and doctrines of Devils, forbidding to marry, and commanding to abstaine from meats.
and give heed to seducing spirits and doctrines of Devils, forbidding to marry, and commanding to abstain from Meats.
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The Papists would make us beleeve, that because the truth was once at Rome, it is there still.
The Papists would make us believe, that Because the truth was once At Room, it is there still.
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Indeed the house and place where once it was, they may still shew perhaps;
Indeed the house and place where once it was, they may still show perhaps;
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but the inhabitant is now departed, and the truth, which was the signe, is taken downe,
but the inhabitant is now departed, and the truth, which was the Signen, is taken down,
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and hanged up elsewhere, in stead whereof these verie errours hang, which the Apostle doth foretell to be the signes of Truth's departure, forbidding to marry, and commanding to abstaine from meats.
and hanged up elsewhere, in stead whereof these very errors hang, which the Apostle does foretell to be the Signs of Truth's departure, forbidding to marry, and commanding to abstain from Meats.
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If they object, they forbid not all to marrie.
If they Object, they forbid not all to marry.
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I answer, no hereticke or people since the beginning of the world, did ever doe it,
I answer, no heretic or people since the beginning of the world, did ever doe it,
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nor is it credible that anie ever will; for then the world would soone be at an end:
nor is it credible that any ever will; for then the world would soon be At an end:
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but they forbid some to marrie at anie time, as the Clergie; all at sometimes; and that not as a precept of conveniencie, but necessitie and holinesse.
but they forbid Some to marry At any time, as the Clergy; all At sometime; and that not as a precept of conveniency, but necessity and holiness.
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The Papists indeed say, thatthe Church is so the pillar and ground of truth, that there is no truth but what comes from the Church,
The Papists indeed say, thatthe Church is so the pillar and ground of truth, that there is no truth but what comes from the Church,
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& that whatsoever comes from the Church is true infallibly, and not subject to errour: but this cannot be the Apostles meaning here.
& that whatsoever comes from the Church is true infallibly, and not Subject to error: but this cannot be the Apostles meaning Here.
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First, there may be truths in other Writers that are not of the Church: though the Garden bee the most convenient and ordinarie place and ground of hearbs;
First, there may be truths in other Writers that Are not of the Church: though the Garden be the most convenient and ordinary place and ground of herbs;
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yet some Violets may be gathered in the Woods, and on the high-way side.
yet Some Violets may be gathered in the Woods, and on the highway side.
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By Truth therefore here is meant divine and sacred truth, a plant of Gods owne Garden, not growing in the Wildernesse and Wast.
By Truth Therefore Here is meant divine and sacred truth, a plant of God's own Garden, not growing in the Wilderness and Wast.
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Besides, as some truths may be found without the Church, so some errours may be found within the Church:
Beside, as Some truths may be found without the Church, so Some errors may be found within the Church:
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though the Garden be the proper ground and place of hearbs, yet weedes may also grow there,
though the Garden be the proper ground and place of herbs, yet weeds may also grow there,
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as tares may in the field, which notwithstanding is the proper place of wheat.
as tares may in the field, which notwithstanding is the proper place of wheat.
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Againe, when hee saith, The Church is the pillar and ground of truth, his meaning is, that in the Church of God, the truth ought alwaies to bee preserued and kept, that is, those that professe themselues to bee the Church, ought to maintaine the truth;
Again, when he Says, The Church is the pillar and ground of truth, his meaning is, that in the Church of God, the truth ought always to be preserved and kept, that is, those that profess themselves to be the Church, ought to maintain the truth;
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that is their duetie, which they are bound at all times to performe:
that is their duty, which they Are bound At all times to perform:
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but it's no good consequence to infer, A thing is surely done, because some ought to doe it;
but it's no good consequence to infer, A thing is surely done, Because Some ought to do it;
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for men doe not alwaies performe their dueties, nor discharge the trust that is committed to them.
for men do not always perform their duties, nor discharge the trust that is committed to them.
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Lastly, it is to bee marked, that the Apostle saith in general tearmes, The Church is the pillar and ground of truth, not this or that particular people, of Ephesus,
Lastly, it is to be marked, that the Apostle Says in general terms, The Church is the pillar and ground of truth, not this or that particular people, of Ephesus,
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or Corinth, or Rome, or anie other citie or countrey;
or Corinth, or Room, or any other City or country;
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for the Church may make a progresse, from one people to another, as now it hath from those famous cities of Asia unto other parts.
for the Church may make a progress, from one people to Another, as now it hath from those famous cities of Asia unto other parts.
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Indeede while the Church continues in a place, so long the fundamentall truthes continue, but when shee changeth habitation, the truth goes with her; for these cannot dwell asunder:
Indeed while the Church continues in a place, so long the fundamental truths continue, but when she changes habitation, the truth Goes with her; for these cannot dwell asunder:
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while the Church continued at Rome, so long the truth continued, but no longer.
while the Church continued At Rome, so long the truth continued, but no longer.
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If they object, that a pillar is the prop and sustent aculum of that building wherein it is,
If they Object, that a pillar is the prop and sustent aculum of that building wherein it is,
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and therefore cannot bee removed to another place, unlesse the building be destroyed and perish:
and Therefore cannot be removed to Another place, unless the building be destroyed and perish:
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since then the Church of Rome was once the pillar and ground of truth, it is so still.
since then the Church of Rome was once the pillar and ground of truth, it is so still.
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I answer, the Apostle in this place speaks of a pillar, not more architectanico, as understanding by it some essentiall and inseparable peece of the building,
I answer, the Apostle in this place speaks of a pillar, not more architectanico, as understanding by it Some essential and inseparable piece of the building,
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but more forensi, for such a post or pillar, on which tables and proclamations, and such things are wont to hang;
but more forensi, for such a post or pillar, on which tables and Proclamations, and such things Are wont to hang;
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and from such pillars, such things may soone bee separated.
and from such pillars, such things may soon be separated.
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Such a pillar was this people of Ephesus, which stood long after the truth was taken downe and Mahumetanisme hanged up in stead therof.
Such a pillar was this people of Ephesus, which stood long After the truth was taken down and Mahumetanism hanged up in stead thereof.
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And that its thus meant, appears by the other word, NONLATINALPHABET, ioined with it, which signifies a seate or receptacle, at all times separable from what is in it.
And that its thus meant, appears by the other word,, joined with it, which signifies a seat or receptacle, At all times separable from what is in it.
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And indeed (as before I said) the Church is the ground of truth,
And indeed (as before I said) the Church is the ground of truth,
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as the garden is the ground of herbs, which wee know, may bee plucked up and planted in another place.
as the garden is the ground of herbs, which we know, may be plucked up and planted in Another place.
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As therefore that which hangs on the pillar may be plucked down, or other things hanged with it,
As Therefore that which hangs on the pillar may be plucked down, or other things hanged with it,
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as herbes may bee translated from one garden to another, or weedes grow with them; so that people which are now the Church of God, may cease to be so,
as herbs may be translated from one garden to Another, or weeds grow with them; so that people which Are now the Church of God, may cease to be so,
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or continuing the Church, may bee obnoxious unto errours.
or Continuing the Church, may be obnoxious unto errors.
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And that this is the meaning of the place, and not that which the Papists hence deduce,
And that this is the meaning of the place, and not that which the Papists hence deduce,
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namely, That the Church cannot erre; may appeare by these reasons. First, not to be capable of errour, is the inseparable attribute of God himselfe;
namely, That the Church cannot err; may appear by these Reasons. First, not to be capable of error, is the inseparable attribute of God himself;
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for God and truth are termes conuertible, which cannot bee said of any creature; because to creatures, truth is a rule, from which they may decline;
for God and truth Are terms convertible, which cannot be said of any creature; Because to creatures, truth is a Rule, from which they may decline;
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as the Carpenters hand may from the line that guides it.
as the Carpenters hand may from the line that guides it.
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Truth is not of the essence of a creature, as it's of Gods, and therefore separable and distinct;
Truth is not of the essence of a creature, as it's of God's, and Therefore separable and distinct;
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as the Carpenters line, is a thing distinguished from his hand, and therefore may be separated, his hand may sometimes deuiate and goe awry.
as the Carpenters line, is a thing distinguished from his hand, and Therefore may be separated, his hand may sometime deviate and go awry.
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The decree and will of God is the rule it selfe, and from it selfe it cannot deuiate or erre;
The Decree and will of God is the Rule it self, and from it self it cannot deviate or err;
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but the creature hath a line of rectitude, drawne to it by the Scripture, from which,
but the creature hath a line of rectitude, drawn to it by the Scripture, from which,
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though now de facto it doth not swerue, yet de possibili it may. Esa. 8. 20. To the Law and to the Testimonie;
though now de facto it does not swerve, yet de possibili it may. Isaiah 8. 20. To the Law and to the Testimony;
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if they speake not according to this word, it is because they haue no light in them. if they speak not according to this word, it is Because they have no Light in them.
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As if one should say to a Pilote, Know that in your eye, and in your hand, there is no inseparable and inbred rule, to guide you in your course,
As if one should say to a Pilot, Know that in your eye, and in your hand, there is no inseparable and inbred Rule, to guide you in your course,
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but here is a compasse for to direct you;
but Here is a compass for to Direct you;
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if you look beside this, or neglect this, you will fall vpon the rockes and sands:
if you look beside this, or neglect this, you will fallen upon the Rocks and sands:
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so the Lord saith to his Church, Know that in you there is no inherent selfe-sufficient light,
so the Lord Says to his Church, Know that in you there is no inherent self-sufficient Light,
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but here is my word, to be a lanterne to you;
but Here is my word, to be a lantern to you;
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if you keepe not your eye on this, you may erre quickely, and make shipwracke of your faith.
if you keep not your eye on this, you may err quickly, and make shipwreck of your faith.
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Secondly, where there is ignorance there may bee errour; for ignorance is the cause of errour, as darkenesse is of stumbling;
Secondly, where there is ignorance there may be error; for ignorance is the cause of error, as darkness is of stumbling;
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for a man cannot haue a perfect iudgement of things, except he haue a perfect knowledge of them:
for a man cannot have a perfect judgement of things, except he have a perfect knowledge of them:
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now the most learned Bishops that euer were, in generall Councels (which is the representatiue Church, in all mens iudgements least subiect unto errour) haue beene ignorant of manie things;
now the most learned Bishops that ever were, in general Counsels (which is the representative Church, in all men's Judgments least Subject unto error) have been ignorant of many things;
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for euen in humane things, whereof we are more capable, the wisest men have beene readie to professe, that the greatest part of that they knew, was the least of that they knew not;
for even in humane things, whereof we Are more capable, the Wisest men have been ready to profess, that the greatest part of that they knew, was the least of that they knew not;
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much more in things divine, in which our eyes are like the eyes of battes and owles,
much more in things divine, in which our eyes Are like the eyes of bats and owls,
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vnto the brightest sunneshine, too weake and too angust to comprehend them:
unto the Brightest sunshine, too weak and too angust to comprehend them:
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therefore their knowledge beeing defective, their iudgement likewise must needes be so. 1. Cor. 13. 11. Wee know in part, saith the Apostle,
Therefore their knowledge being defective, their judgement likewise must needs be so. 1. Cor. 13. 11. we know in part, Says the Apostle,
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therefore wee prophesie in part. Aristotle could say, He that looks not round about a thing,
Therefore we prophesy in part. Aristotle could say, He that looks not round about a thing,
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and sees not all the parts and corners of it, can give no certaine judgement of it:
and sees not all the parts and corners of it, can give no certain judgement of it:
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now who can say in divine mysteries hee is able to see all things? and if he be not, hee may both bee deceived, and deceive.
now who can say in divine Mysteres he is able to see all things? and if he be not, he may both be deceived, and deceive.
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Lastly, where God intends to give the end he alwaies gives the meanes to effect and bring that end to passe;
Lastly, where God intends to give the end he always gives the means to Effect and bring that end to pass;
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but he giues not to the Church the meanes of infallibilitie, as perfect knowledge of the truth, sincere loue of it, right ordered zeale for it;
but he gives not to the Church the means of infallibility, as perfect knowledge of the truth, sincere love of it, right ordered zeal for it;
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hee takes not alwaies from them those sinnefull lusts, which breed errings from the faith, and often thrust and impell men into errour.
he Takes not always from them those sinful Lustiest, which breed errings from the faith, and often thrust and impel men into error.
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How oft have generall Councels, beene distracted into factions, leavened with malice, puft up with pride,
How oft have general Counsels, been distracted into factions, leavened with malice, puffed up with pride,
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& c? and shall we say when their hearts and mindes are thus corrupted, that their tongues are notwithstanding infallibly ouer-ruled, to poure forth nothing else but oracles? To say that at that instant there fals a spirit upon them to guide them with immediate revelation, is to approve the fanaticall fancies of the Anabaptists;
& c? and shall we say when their hearts and minds Are thus corrupted, that their tongues Are notwithstanding infallibly overruled, to pour forth nothing Else but oracles? To say that At that instant there falls a Spirit upon them to guide them with immediate Revelation, is to approve the fanatical fancies of the Anabaptists;
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which they take on them to abhorre;
which they take on them to abhor;
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which notwithstanding if anie doe affirme, as some have beene bold to doe, they must consider, that the Prophets which were guided by such spirits,
which notwithstanding if any do affirm, as Some have been bold to do, they must Consider, that the prophets which were guided by such spirits,
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and had the truth inspired by visions, and immediat revelations, did never argue, discusse, or reason of the things they spake and wrote;
and had the truth inspired by visions, and immediate revelations, did never argue, discuss, or reason of the things they spoke and wrote;
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but only did declare and manifest what was revealed;
but only did declare and manifest what was revealed;
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but in generall Councels the truth is bolted out by reasonings to and fro, the conclusions many times disputed of,
but in general Counsels the truth is bolted out by reasonings to and from, the conclusions many times disputed of,
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and strongly argued on both sides: now where the premisses are onely probable, the conclusion cannot bee infallible;
and strongly argued on both sides: now where the premises Are only probable, the conclusion cannot be infallible;
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for they are the cause of the conclusion, and there cannot be more in the effect than was formerly in the cause.
for they Are the cause of the conclusion, and there cannot be more in the Effect than was formerly in the cause.
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This is sufficient to evince that though generall Councels, doe not at all times defacto erre (for wee all acknowledge the great benefit of the foure first generall Councels) yet to say that de possibili they cannot, is vtterly vntrue.
This is sufficient to evince that though general Counsels, do not At all times defacto err (for we all acknowledge the great benefit of the foure First general Counsels) yet to say that de possibili they cannot, is utterly untrue.
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Christ hath promised, Iohn 16. 13. to send his Spirit which should lead them into all truth;
christ hath promised, John 16. 13. to send his Spirit which should led them into all truth;
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and Matth. 28. 20. to be with them to the end of the world.
and Matthew 28. 20. to be with them to the end of the world.
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These places must needes bee understood primarily of the Apostles themselues, who onely were infallibly led into every truth,
These places must needs be understood primarily of the Apostles themselves, who only were infallibly led into every truth,
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and but secondarily of their successors, that is, so farre as they insist in their steps and doctrine;
and but secondarily of their Successors, that is, so Far as they insist in their steps and Doctrine;
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for if that were the sense that Bellarmine, Stapleton, and other popish writers give, namely, that the promise is indifferently made to their successors,
for if that were the sense that Bellarmine, Stapleton, and other popish writers give, namely, that the promise is indifferently made to their Successors,
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as well as to themselves, then particular Bishops and Ministers should be infallible judges of truth & falshood,
as well as to themselves, then particular Bishops and Ministers should be infallible judges of truth & falsehood,
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& so all controverfies in the Church would presently have an end, so as never to spring againe.
& so all controversies in the Church would presently have an end, so as never to spring again.
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If they say, its not to beunderstood of them taken single & apart, but as met together, & assembled in a Synode.
If they say, its not to beunderstood of them taken single & apart, but as met together, & assembled in a Synod.
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I answer, there is not the least intimation of this distinction in those places:
I answer, there is not the least intimation of this distinction in those places:
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but the place for such a promise is Matth. 18. 20. Where two or three are gathered together in my name, there am I in the midst of them;
but the place for such a promise is Matthew 18. 20. Where two or three Are gathered together in my name, there am I in the midst of them;
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But this place is to bee understood of the least meetings of true Christians in the name of Christ,
But this place is to be understood of the least meetings of true Christians in the name of christ,
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as well as of the largest Councels, and so the smallest companie or convention should bee capable of this promise of infallibilitie,
as well as of the Largest Counsels, and so the Smallest company or convention should be capable of this promise of infallibility,
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as well as the most general and ample Councell.
as well as the most general and ample Council.
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But they farther object, If there should not be a visible, external unerring judge, to which at all times those might resort for resolution, that are not themselues able to wade through the depth of diuinity-controuersies, there would be no end of wrangling and disputing,
But they farther Object, If there should not be a visible, external unerring judge, to which At all times those might resort for resolution, that Are not themselves able to wade through the depth of divinity-controversies, there would be no end of wrangling and disputing,
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nor any certaine meanes to finde the truth in matters questioned. Though there bee no infallible, visible, humane iudge;
nor any certain means to find the truth in matters questioned. Though there be no infallible, visible, humane judge;
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yet there is an invisible, in fallible judge, and that is the holy Ghost, speaking in the scriptures, which are therefore called the word of God.
yet there is an invisible, in fallible judge, and that is the holy Ghost, speaking in the Scriptures, which Are Therefore called the word of God.
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And this judge in many respects, is better and fitter than anie other.
And this judge in many respects, is better and fitter than any other.
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First, this may be easily had, is alwaies readie, and at hand, to which men of all sorts may soone repaire;
First, this may be Easily had, is always ready, and At hand, to which men of all sorts may soon repair;
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the other ambulatory, to many inaccessible, and to all difficult to bee obtained. Secondly, the sentence of this judge is certaine and inflexible, not subiect to errour;
the other ambulatory, to many inaccessible, and to all difficult to be obtained. Secondly, the sentence of this judge is certain and inflexible, not Subject to error;
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but the others mutable like a leaden rule, that may bee bended to and fro: for in men, affections haue their place;
but the Others mutable like a leaden Rule, that may be bent to and from: for in men, affections have their place;
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which is the reason that among men there are Lawes, because the Law is not capable of affections; but the Lawyer is.
which is the reason that among men there Are Laws, Because the Law is not capable of affections; but the Lawyer is.
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Thirdly, this judge is better knowne, and may sooner bee agreed upon by all;
Thirdly, this judge is better known, and may sooner be agreed upon by all;
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for bee it granted that the true Church is a judge infallible, yet it may be sooner known which is the true Scripture,
for be it granted that the true Church is a judge infallible, yet it may be sooner known which is the true Scripture,
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than which is the true Church, there beeing more pretenders to the one, than to the other.
than which is the true Church, there being more pretenders to the one, than to the other.
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While the Church is militant upon the earth, God hath not said, there should bee any such end of controuersies, as these men dreame of;
While the Church is militant upon the earth, God hath not said, there should be any such end of controversies, as these men dream of;
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but rather he hath said the contrarie, 1. Cor. 11. 19. There must bee heresies in the Church, that those may perish who receiue not the loue of the truth to bee saued,
but rather he hath said the contrary, 1. Cor. 11. 19. There must be heresies in the Church, that those may perish who receive not the love of the truth to be saved,
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and that those which are approued might be knowne.
and that those which Are approved might be known.
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If there were anie such meanes, by God appointed in his Church to determine controversies infallibly, yer a generall Councell (though in his place to be respected) is not likely to bee it;
If there were any such means, by God appointed in his Church to determine controversies infallibly, year a general Council (though in his place to be respected) is not likely to be it;
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for is it like God would appoint a meanes for ending controuersies in his Church, that for at least three hundred yeares, (that is, till the time of Constantine the great) could not be had? and though he and others his successours (while the Empire was undivided) might easily assemble Councels,
for is it like God would appoint a means for ending controversies in his Church, that for At least three hundred Years, (that is, till the time of Constantine the great) could not be had? and though he and Others his Successors (while the Empire was undivided) might Easily assemble Counsels,
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yet when the Empire fell into many subdiuisions, and the parts thereof were gouerned by seuerall Kings, of different religions,
yet when the Empire fell into many subdivisions, and the parts thereof were governed by several Kings, of different Religions,
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as now they be, it is impossible the Church should haue the benefit of them.
as now they be, it is impossible the Church should have the benefit of them.
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What is the vse then and benefit of generall Councels, if they could be obtained?
What is the use then and benefit of general Counsels, if they could be obtained?
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They are the best meanes to finde out Truth; for manie candles give more light, and manie eyes see more than one;
They Are the best means to find out Truth; for many Candles give more Light, and many eyes see more than one;
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and in the multitude of Counsellors there is health:
and in the multitude of Counsellors there is health:
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and as they are the best meanes to finde it, so from them it hath no small authoritie;
and as they Are the best means to find it, so from them it hath no small Authority;
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yet notwithstanding they may erre in necessary and fundamentall points, as the Councell of Ariminum, and Seleucia, where there were as manie more Bishops, as at the first Nicene Councell;
yet notwithstanding they may err in necessary and fundamental points, as the Council of Rimini, and Seleucia, where there were as many more Bishops, as At the First Nicene Council;
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and therefore held in two Cities, because no one was able to containe them; yet erred in a fundamentall point, decreeing for Arrius heresie against the Deity of Christ.
and Therefore held in two Cities, Because no one was able to contain them; yet erred in a fundamental point, decreeing for Arius heresy against the Deity of christ.
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The second Councell at Ephesus did the like, and so ten Councels, at Tyrus, Ierusalem, Philadelphia, Ariminum, Seleucia, Constantinople, Alexandria &c. so the second Councell at Nice set up Images,
The second Council At Ephesus did the like, and so ten Counsels, At Tyre, Ierusalem, Philadelphia, Rimini, Seleucia, Constantinople, Alexandria etc. so the second Council At Nicaenae Set up Images,
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and commanded them to bee worshipped, which in the second Councell of Constantinople immediately before were utterly condemned.
and commanded them to be worshipped, which in the second Council of Constantinople immediately before were utterly condemned.
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More instances might easily bee given, but these suffice to warrant this conclusion, That a generall Councell may erre in fundamentall points.
More instances might Easily be given, but these suffice to warrant this conclusion, That a general Council may err in fundamental points.
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For though the universall Church of Christ, taken for his mysticall bodie on earth, and complete number of his elect, cannot erre in matters fundamentall (for then they might fall away,
For though the universal Church of christ, taken for his mystical body on earth, and complete number of his elect, cannot err in matters fundamental (for then they might fallen away,
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and the gates of hell prevaile against them) yet the externall visible bodie of the Church may erre,
and the gates of hell prevail against them) yet the external visible body of the Church may err,
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because the truth of God may bee locked up within the hearts of such a companie,
Because the truth of God may be locked up within the hearts of such a company,
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as in competition of suffrages cannot make a greatet part in a generall Councell; so that the sentence decreed therein may bee a fundamentall errour.
as in competition of suffrages cannot make a greatet part in a general Council; so that the sentence decreed therein may be a fundamental error.
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From these grounds thus laid, may fitly rise a threefold application.
From these grounds thus laid, may fitly rise a threefold application.
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First, seeing it is thè received and approved doctrine of the Papists, That the Church of Rome cannot erre in points of Faith and Doctrine;
First, seeing it is thè received and approved Doctrine of the Papists, That the Church of Rome cannot err in points of Faith and Doctrine;
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wee see how little hope there is that wee and they should ever bee reconciled, or that one truth should arise from a composition of their and our opinions:
we see how little hope there is that we and they should ever be reconciled, or that one truth should arise from a composition of their and our opinions:
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for if they yeelde in any thing to us, it would presently follow, that in that wherein they now yeelde,
for if they yield in any thing to us, it would presently follow, that in that wherein they now yield,
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before they erred, and so this fundamentall point of their Churches not erring, would from thence be overthrowne.
before they erred, and so this fundamental point of their Churches not erring, would from thence be overthrown.
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Wee may alter our Tenents if wee will, but they are strongly engaged to keepe theirs without anie change or variation;
we may altar our Tenants if we will, but they Are strongly engaged to keep theirs without any change or variation;
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we may goe to them, they cannot come to us;
we may go to them, they cannot come to us;
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witnesse the Germane Interim, so carefully and often tempered, wherin there were but few of their ingredients left out;
witness the Germane Interim, so carefully and often tempered, wherein there were but few of their ingredients left out;
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yet was it more than Charles the Fifth could do to get it entertainment on eitherside:
yet was it more than Charles the Fifth could do to get it entertainment on eitherside:
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and therefore those Cassanders that thinke by wit and policie to reconcile us, attempt a thing impossible.
and Therefore those Cassanders that think by wit and policy to reconcile us, attempt a thing impossible.
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For of what materials shall any middle course bee framed, when neyther side can spare the smallest piece of timber in their building? they cannot,
For of what materials shall any middle course be framed, when neither side can spare the Smallest piece of timber in their building? they cannot,
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because thereby they should bee argued of erring for merly;
Because thereby they should be argued of erring for merly;
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we cannot, for true Religion is of a brittle nature, breake it you may, bend it you cannot, no not in the least degree.
we cannot, for true Religion is of a brittle nature, break it you may, bend it you cannot, no not in the least degree.
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It cannot bee accommodated to interests, and respects of policie and seruing turnes;
It cannot be accommodated to interests, and respects of policy and serving turns;
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it cannot be mixt with errour, no more than oyle with water, iron and steele with clay.
it cannot be mixed with error, no more than oil with water, iron and steel with clay.
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Daniel 2. 43. They shall mingle themselves with the seede of men, but they shall not cleave one to another: daniel 2. 43. They shall mingle themselves with the seed of men, but they shall not cleave one to Another:
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even as iron is not miset with clay; even as iron is not miset with clay;
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or as the elements when once they are mingled in a compound bodie doe lose their proper formes;
or as the elements when once they Are mingled in a compound body do loose their proper forms;
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even so Religions, when made ingredients, and compounding parts of any other, do lose their formes,
even so Religions, when made ingredients, and compounding parts of any other, do loose their forms,
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and cease to bee religions in Gods account. 2 King. 17. 33. It is said, the mingled people of Samaria feared the Lord and served their owne gods,
and cease to be Religions in God's account. 2 King. 17. 33. It is said, the mingled people of Samaria feared the Lord and served their own God's,
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after the manner of the Nations whom they carried away from thence;
After the manner of the nations whom they carried away from thence;
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that is, they jumbled all together, the fear of God, & worship of their Idols, thinking thereby to fit both parties, Iewes and Heathens, with a religion wherein both might bee gratified.
that is, they jumbled all together, the Fear of God, & worship of their Idols, thinking thereby to fit both parties, Iewes and heathens, with a Religion wherein both might be gratified.
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But what saith God? doth he approve this mixture? verse 34. Vnto this day they doe after the former manners, they fear not the Lord,
But what Says God? does he approve this mixture? verse 34. Unto this day they do After the former manners, they Fear not the Lord,
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neither do they after their statutes, or after the law or commandement which the Lord commanded.
neither do they After their statutes, or After the law or Commandment which the Lord commanded.
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God will not owne his owne commanded worship when mingled and compounded with another.
God will not own his own commanded worship when mingled and compounded with Another.
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So Gal. 5. 1. 2. Bee not entangled againe with the yoke of bondage (that is) take heede of entertaining those rites and customes of the ceremoniall law, from which now by Christ ye are set free.
So Gal. 5. 1. 2. be not entangled again with the yoke of bondage (that is) take heed of entertaining those Rites and customs of the ceremonial law, from which now by christ you Are Set free.
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Well, but what if circumcision the ancient character bee still retained, and joined unto Christ? is it not better to be sure of both? See what he answers in the second verse;
Well, but what if circumcision the ancient character be still retained, and joined unto christ? is it not better to be sure of both? See what he answers in the second verse;
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Behold, I Paul say unto you, that if you bee circumcised, Christ shall profit you nothing. Behold, I Paul say unto you, that if you be circumcised, christ shall profit you nothing.
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And again, vers. 4. Christ is become of none effect to you; As if hee should say, Take whether you will, either Christ or circumcision; for both yee cannot have:
And again, vers. 4. christ is become of none Effect to you; As if he should say, Take whither you will, either christ or circumcision; for both ye cannot have:
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So Esay. 1. vers. 21, 22. How is the faithfull Citie become an har lot? But how proveth hee that? Thy siluer is become drosse, thy wine mixt with water.
So Isaiah. 1. vers. 21, 22. How is the faithful city become an Harry lot? But how Proves he that? Thy silver is become dross, thy wine mixed with water.
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He denies not but they had silver and wine amongst them; but as silver mixt with baser mettall becommeth drosse, and is no longer accounted silver:
He Denies not but they had silver and wine among them; but as silver mixed with baser mettle becomes dross, and is no longer accounted silver:
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so wine when it is mixt with water leaves off to be accounted wine. Ier. 23. 28. Hee that hath my word let him speake my word faithfully;
so wine when it is mixed with water leaves off to be accounted wine. Jeremiah 23. 28. He that hath my word let him speak my word faithfully;
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for what is the chaffe to the wheat? Whatsoever of our owne we offer to annexe to the word of God, in Gods account is as if wee added chaffe to wheate, by which addition the wheate can bee no gainer They that goe about to mixe true and false religions, are like those that take too big a graspe,
for what is the chaff to the wheat? Whatsoever of our own we offer to annex to the word of God, in God's account is as if we added chaff to wheat, by which addition the wheat can be no gainer They that go about to mix true and false Religions, Are like those that take too big a grasp,
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and so let whatthey meant to have sustained fall and breake, as wee see in Ieroboam who mingled truth and falsehood, not changing the worship,
and so let whatthey meant to have sustained fallen and break, as we see in Jeroboam who mingled truth and falsehood, not changing the worship,
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as hee thought, but the place and manner of the worship onely, lest the kingdome should returne unto the house of David, that was the interest, whereunto he thought to make religion stoope, 1. Kings 12. 26. &c. But what came of it? He made a nullitie of religion,
as he Thought, but the place and manner of the worship only, lest the Kingdom should return unto the house of David, that was the Interest, whereunto he Thought to make Religion stoop, 1. Kings 12. 26. etc. But what Come of it? He made a nullity of Religion,
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and of his and his posterities title to the kingdome.
and of his and his Posterities title to the Kingdom.
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Saul had a strait command to destroy all the Amalekites, but because in execution of it hee needs would interpose his owne discretion, in sparing Agag, and some of the cattel, God takes the kingdome from him for it.
Saul had a strait command to destroy all the Amalekites, but Because in execution of it he needs would interpose his own discretion, in sparing Agag, and Some of the cattle, God Takes the Kingdom from him for it.
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Moses will not yeeld to the King of Egypt to leave one hoofe behinde him, of any thing that did belong unto the Israelites.Moses will not yield to the King of Egypt to leave one hoof behind him, of any thing that did belong unto the Israelites.
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Mordecay, because God forbad them to make peace with Amalek for ever, will rather hazzard his owne and others safetie,Mordecai, Because God forbade them to make peace with Amalek for ever, will rather hazard his own and Others safety,
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than so much as bow the knee to Haman an Amalekite.
than so much as bow the knee to Haman an Amalekite.
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Daniel when God commanded to pray towards the Temple, will not omit that circumstance of his praier, daniel when God commanded to pray towards the Temple, will not omit that circumstance of his prayer,
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though he cannot practise it without hazzard of his life. This is the disposition of all whose hearts are perfect with their God;
though he cannot practise it without hazard of his life. This is the disposition of all whose hearts Are perfect with their God;
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they dare not pare away the least lap from the garment of religion, nor adde the least flye to this boxe of precious ointment;
they Dare not pare away the least lap from the garment of Religion, nor add the least fly to this box of precious ointment;
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for in this curious clocke-worke of religion, every pin and wheele that is amisse distempers all:
for in this curious clockwork of Religion, every pin and wheel that is amiss distempers all:
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And as we are wont to lay aside cracked vessels, and distempered watches as unusefull, so doth God distempered and mixt religions.
And as we Are wont to lay aside cracked vessels, and distempered watches as unuseful, so does God distempered and mixed Religions.
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As to the Iewes, a garment made of linzy woolsie might not be worne:
As to the Iewes, a garment made of linzy woolsey might not be worn:
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so to vs a Samaritan religion, made vp of true and false, is not to be endured;
so to us a Samaritan Religion, made up of true and false, is not to be endured;
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but as the stomacke loathes lukewarme water, so God lukewarme religions.
but as the stomach Loathes lukewarm water, so God lukewarm Religions.
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As therefore Eliah exhorts the people to follow either God or Baal, and not to halt betweene them both;
As Therefore Elijah exhorts the people to follow either God or Baal, and not to halt between them both;
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so it's good for vs to take heede of mingling truth and falsehood, whereof God is more impatient than of either of the two extremities apart.
so it's good for us to take heed of mingling truth and falsehood, whereof God is more impatient than of either of the two extremities apart.
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For one to be a downe-right Papist may be a sinne of ignorance;
For one to be a downright Papist may be a sin of ignorance;
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but to blend and mingle with it, to picke and choose some tinctures of it to serue our worldly turnes, cannot but be a sin of knowledge:
but to blend and mingle with it, to pick and choose Some tinctures of it to serve our worldly turns, cannot but be a since of knowledge:
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for if one were fully in his heart perswaded that Poperie were the truth, he would embrace that, and cleave to that alone;
for if one were Fully in his heart persuaded that Popery were the truth, he would embrace that, and cleave to that alone;
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againe, if our religion were thought to be the right, that onely will be entertained;
again, if our Religion were Thought to be the right, that only will be entertained;
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but when we mingle thus, and will not runne without a by as, but for advantage halt willingly betweene both, wee cannot bee accepted.
but when we mingle thus, and will not run without a by as, but for advantage halt willingly between both, we cannot be accepted.
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This we speake but for prevention, not knowing what temptations aftertimes may bring; it is good preventing Physicke to know the truth.
This we speak but for prevention, not knowing what temptations Aftertimes may bring; it is good preventing Physic to know the truth.
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Secondly, seeing wee have proved that the iudgement of the Church is not infallible in points of faith & doctrine;
Secondly, seeing we have proved that the judgement of the Church is not infallible in points of faith & Doctrine;
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hence we may learn, to take up nothing meerely upon trust, not to thinke things are so onely because the Church hath said it;
hence we may Learn, to take up nothing merely upon trust, not to think things Are so only Because the Church hath said it;
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this foundation is too sandy for us to build our faith upon, that should be built upon the rocke which is the word of God:
this Foundation is too sandy for us to built our faith upon, that should be built upon the rock which is the word of God:
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upon which ground, in a manner, the whole Fabricke of Poperie will soone be overthrowne, seeing all,
upon which ground, in a manner, the Whole Fabric of Popery will soon be overthrown, seeing all,
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or most of them, are only tooke up upon the Churches credit;
or most of them, Are only took up upon the Churches credit;
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for in all the book of God ye shall not finde a word for invocation of Saints, worshipping of Images, universalitie,
for in all the book of God you shall not find a word for invocation of Saints, worshipping of Images, universality,
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& supremacy of the Bishop of Rome, purgatory, Popish indulgences, praier in an unknowne tongue, praier for the dead, consecration of oyle, tapers,
& supremacy of the Bishop of Rome, purgatory, Popish Indulgences, prayer in an unknown tongue, prayer for the dead, consecration of oil, Tapers,
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and holy water, and all that rabble of superstitious ceremonies;
and holy water, and all that rabble of superstitious ceremonies;
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but are the hay and stubble that men have heaped together, now one, and then another, according to their seuerall fancies, till the mysterie of iniquitie was come vnto its fulnesse:
but Are the hay and stubble that men have heaped together, now one, and then Another, according to their several fancies, till the mystery of iniquity was come unto its fullness:
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for all these controversies are founded, either upon the decrees of the Pope, or unwritten traditions,
for all these controversies Are founded, either upon the decrees of the Pope, or unwritten traditions,
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or the authority of the Church, or Scripture wrested from the native sense to that which they are pleased to put upon it;
or the Authority of the Church, or Scripture wrested from the native sense to that which they Are pleased to put upon it;
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so that this principle of their Church not erring, is that indeede on which the very waight of Popery doth depend;
so that this principle of their Church not erring, is that indeed on which the very weight of Popery does depend;
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let this be taken away, and all comes quickly down.
let this be taken away, and all comes quickly down.
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Thirdly, as the Apostle here exhorts Timothie, and in him all Ministers to take heede how hee behaves himselfe in the Church of God;
Thirdly, as the Apostle Here exhorts Timothy, and in him all Ministers to take heed how he behaves himself in the Church of God;
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so may we doe all Magistrates, both supreme and subordinate to be circumspect & wary how they behave themselues, in this Church of God:
so may we do all Magistrates, both supreme and subordinate to be circumspect & wary how they behave themselves, in this Church of God:
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for though the Ministers be the bees that make the honey, yet the Magistrates are the hives wherin it is made and kept;
for though the Ministers be the Bees that make the honey, yet the Magistrates Are the hives wherein it is made and kept;
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the Ministers are the vines that bring forth grapes, yet Magistrates are the elmes that underprop and hold up these vines;
the Ministers Are the vines that bring forth grapes, yet Magistrates Are the elms that underprop and hold up these vines;
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the Minister defends the Church with tongue & pen, the Magistrate with hand & power, wherewith for that end God hath furnisht him;
the Minister defends the Church with tongue & pen, the Magistrate with hand & power, wherewith for that end God hath furnished him;
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Ministers are the preachers of both tables, Magistrates the keepers; the executiue power of Word and Sacraments belongs alone to Ministers, but directiue and coactiue,
Ministers Are the Preachers of both tables, Magistrates the keepers; the executive power of Word and Sacraments belongs alone to Ministers, but directive and coactive,
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for the orderly and well performance, belongs to Magistrates. And the text it selfe affordes us motives.
for the orderly and well performance, belongs to Magistrates. And the text it self affords us motives.
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It is the house of God, and its reason the tenant should keepe the house in reparation;
It is the house of God, and its reason the tenant should keep the house in reparation;
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and they are Magistrates as well as Ministers;
and they Are Magistrates as well as Ministers;
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for if the ruines and breaches of the house bee once neglected, both heresies and superstitions will soone creepe in,
for if the ruins and Breaches of the house be once neglected, both heresies and superstitions will soon creep in,
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and carrie captiue with their errours those of the family.
and carry captive with their errors those of the family.
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It is the Church of God, of which good Magistrates are nurses, Esay 49. 23. as therfore the nurse is bound to looke to the childe,
It is the Church of God, of which good Magistrates Are Nurse's, Isaiah 49. 23. as Therefore the nurse is bound to look to the child,
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and see it cherished with wholsome food, and kept from dangers, as they will answer to the parents, whose childe it is;
and see it cherished with wholesome food, and kept from dangers, as they will answer to the Parents, whose child it is;
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so Magistrates are bound to defend and keepe the Church, to see it nourished with milke,
so Magistrates Are bound to defend and keep the Church, to see it nourished with milk,
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and not with poison, that is, with truth, and not with errour, as they will answer to that God, who with his owne blood hath purchased it unto himselfe, Acts 20. 28. It is the flock of God,
and not with poison, that is, with truth, and not with error, as they will answer to that God, who with his own blood hath purchased it unto himself, Acts 20. 28. It is the flock of God,
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and its no disparagement for Kings to bee his shepheards, as David was;
and its no disparagement for Kings to be his shepherds, as David was;
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if Wolves therefore doe enter through their negligence, and snatch up now a sheep, and then a lambe, the Lord will one day require it at their hands, as Laban did at Iacobs.
if Wolves Therefore do enter through their negligence, and snatch up now a sheep, and then a lamb, the Lord will one day require it At their hands, as Laban did At Iacobs.
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It is the pillar and ground of Truth, that is, the field or garden wherein Truth growes, and Magistrates the gardiners or husbandmen;
It is the pillar and ground of Truth, that is, the field or garden wherein Truth grows, and Magistrates the gardiners or husbandmen;
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and therefore bound to see the good plants watered, the weedes and stones throwne out that hinder growth, the hedge kept strong and good about it;
and Therefore bound to see the good plants watered, the weeds and stones thrown out that hinder growth, the hedge kept strong and good about it;
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lest as the Serpent got into Eden, and beguiled Eve, so the Serpents of our times creep through into this Garden,
lest as the Serpent god into Eden, and beguiled Eve, so the Serpents of our times creep through into this Garden,
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and corrupt the minds of any from that simplicitie which is in Christ. The like Motives are every where in Scripture scattered;
and corrupt the minds of any from that simplicity which is in christ. The like Motives Are every where in Scripture scattered;
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Revel. 2. 20. I have a few things against thee, because thou sufferest that woman Iezebel, which calleth her selfe a Prophetesse, to teach and seduce my servants to commit for nication, Revel. 2. 20. I have a few things against thee, Because thou sufferest that woman Iezebel, which calls her self a Prophetess, to teach and seduce my Servants to commit for nication,
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and to eate things offered to idols. Therefore neither Errours, nor their Authours in the Church of God are to be suffered.and to eat things offered to Idols. Therefore neither Errors, nor their Authors in the Church of God Are to be suffered.
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Iohn 15. 13. Every plant which my heavenly Father hath not planted, shall bee rooted out: John 15. 13. Every plant which my heavenly Father hath not planted, shall be rooted out:
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And who should root them out, but Magistrates, to whom Gods Vine-yard is committed?
And who should root them out, but Magistrates, to whom God's Vineyard is committed?
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Let's come to the Old Testament, where the lives of Magistrates are represented, as the face is in a glasse, that shewes both spots and beauty. 2 Chron. 17. Iehoshaphat commanded the Priests and Levites to instruct the People in the Law, from the seventh verse to the tenth;
Let's come to the Old Testament, where the lives of Magistrates Are represented, as the face is in a glass, that shows both spots and beauty. 2 Chronicles 17. Jehoshaphat commanded the Priests and Levites to instruct the People in the Law, from the seventh verse to the tenth;
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but thats not all, but in the sixth verse it is said, His heart was lift up in the wayes of the Lord;
but thats not all, but in the sixth verse it is said, His heart was lift up in the ways of the Lord;
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so that hee tooke away the high places, and the groves out of Iudah.
so that he took away the high places, and the groves out of Iudah.
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Let us cast our eyes upon the other Kings of Israel and Iudah, and consider what God himselfe hath marked and observed in them, seeing his observation cannot but be of moment,
Let us cast our eyes upon the other Kings of Israel and Iudah, and Consider what God himself hath marked and observed in them, seeing his observation cannot but be of moment,
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like asterismes in the margents of a booke.
like asterismes in the margins of a book.
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Of Salomon God hath observed, 1 King. 11. 4. that when hee was old his wives turned away his heart after other gods,
Of Solomon God hath observed, 1 King. 11. 4. that when he was old his wives turned away his heart After other God's,
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and his heart was not perfect with the Lord his God, that is, satte loose from God,
and his heart was not perfect with the Lord his God, that is, sat lose from God,
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and then the Lord left off to do him good:
and then the Lord left off to do him good:
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Of Rehoboam, 2 Chron. 11. 17 that for three yeares hee walked in the way of David, but when hee had established the Kingdome,
Of Rehoboam, 2 Chronicles 11. 17 that for three Years he walked in the Way of David, but when he had established the Kingdom,
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and had strengthned himselfe, he forsook the Law of the Lord, and all Israel with him, chapt. 12. 1. & 2. therefore in the fifth yeare of Rehoboam, Shishak King of Egypt came up against Ierusalem,
and had strengthened himself, he forsook the Law of the Lord, and all Israel with him, Chapter. 12. 1. & 2. Therefore in the fifth year of Rehoboam, shishak King of Egypt Come up against Ierusalem,
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because they had transgresses against the Lord:
Because they had Transgresses against the Lord:
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Of Asa, 1 King. 15. 11. &c. that hee did what was right in the sight of the Lord, tooke away the Sodomites out of the Land, removed all the Idols that his Fathers had made, removed Maacah his Mother from being Queene,
Of Asa, 1 King. 15. 11. etc. that he did what was right in the sighed of the Lord, took away the Sodomites out of the Land, removed all the Idols that his Father's had made, removed Maacah his Mother from being Queen,
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because she had made an Idoll in a grove, and burnes her Idoll by the brooke Kidron,
Because she had made an Idol in a grove, and burns her Idol by the brook Kidron,
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but the high places were not taken downe;
but the high places were not taken down;
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therefore verse 16. there was war between Asa and Baasha King of Israel all their daies:
Therefore verse 16. there was war between Asa and Baasha King of Israel all their days:
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yet those high places were but the groves where the Tabernacle and Altar were which Moses made, where before the Temple was built it was lawfull for them to offer sacrifice;
yet those high places were but the groves where the Tabernacle and Altar were which Moses made, where before the Temple was built it was lawful for them to offer sacrifice;
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yet this was that for which the Lord is so offended, because when the Temple once was built, it was no longer lawfull to offer sacrifice in any other place.
yet this was that for which the Lord is so offended, Because when the Temple once was built, it was no longer lawful to offer sacrifice in any other place.
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Now when Almighty God shall bee so curious, have such a quicke and iealous eye upon so small an over-sight as this;
Now when Almighty God shall be so curious, have such a quick and jealous eye upon so small an oversight as this;
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how sensible will he bee, when matters much worse are tolerated & permitted? Iude 3. the faith once given to the Saints. It was but once given;
how sensible will he be, when matters much Worse Are tolerated & permitted? Iude 3. the faith once given to the Saints. It was but once given;
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therefore if lost, or any way corrupted, it will not be given again:
Therefore if lost, or any Way corrupted, it will not be given again:
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for it was given once for all, & is not to be revealed a second time;
for it was given once for all, & is not to be revealed a second time;
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and therefore he exhorts them to contend earnestly for the same.
and Therefore he exhorts them to contend earnestly for the same.
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For our selves, wee have cause to magnifie Gods mercie in our present condition, under the government of his gracious Maiestie,
For our selves, we have cause to magnify God's mercy in our present condition, under the government of his gracious Majesty,
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and to remember this day, which is the birth day of his Maiestie, seeing under his shadow wee enjoy the publicke profession and practice of Religion,
and to Remember this day, which is the birth day of his Majesty, seeing under his shadow we enjoy the public profession and practice of Religion,
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and may live not only a quiet, but an honest life;
and may live not only a quiet, but an honest life;
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a blessing that we cannot prize too much, and should therefore much inlarge our hearts with thankefulnesse to God,
a blessing that we cannot prize too much, and should Therefore much enlarge our hearts with thankfulness to God,
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and love to our Princes, to bestow on them not only outward obedience, but also inward, to assist them,
and love to our Princes, to bestow on them not only outward Obedience, but also inward, to assist them,
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and bee subiect to them, not by constraint, but willingly, to pray for them not formally,
and be Subject to them, not by constraint, but willingly, to pray for them not formally,
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but heartily, as for the instruments and conduitpipes of so great blessings.
but heartily, as for the Instruments and Conduit pipes of so great blessings.
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notwithstanding we the Ministers of God have been bold to deliver from the mighty God of heaven and earth, to conscience his vicegerent this impartiall and inflexible rule, not fashioned and bended by the hand of man,
notwithstanding we the Ministers of God have been bold to deliver from the mighty God of heaven and earth, to conscience his vicegerent this impartial and inflexible Rule, not fashioned and bent by the hand of man,
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but moulded by the holy Ghost, that thereby we may discouer where in we have fallen short,
but moulded by the holy Ghost, that thereby we may discover where in we have fallen short,
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and bee carefull to amend it:
and be careful to amend it:
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wherein we have done well, and be encouraged to doe it more and more, that is, to make freer passage for the truth,
wherein we have done well, and be encouraged to do it more and more, that is, to make freer passage for the truth,
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and dam up the current of errours, whether Popish or Arminian, or of what kinde else soever;
and dam up the current of errors, whither Popish or Arminian, or of what kind Else soever;
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for it's the Lords businesse, and blessed is the man that doth it diligently:
for it's the lords business, and blessed is the man that does it diligently:
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for as any walked more perfectly with God, so they had more perfect peace, and where unevenesse was found in their obedience, there was it also found in Gods blessing on them.
for as any walked more perfectly with God, so they had more perfect peace, and where unevenesse was found in their Obedience, there was it also found in God's blessing on them.
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Though wickednesse and crooked wayes may get the advantage for a start, yet by it shall no man bee established, Prou. 12. 3. And againe,
Though wickedness and crooked ways may get the advantage for a start, yet by it shall no man be established, Prou. 12. 3. And again,
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though uprightnesse bee sometimes overwhelmed, yet like a corke at last it will arise from under water;
though uprightness be sometime overwhelmed, yet like a cork At last it will arise from under water;
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the prosperitie of wicked men, like a watrie sun-shine may for a while continue, but the late evening will bring a storme that never shall blow over:
the Prosperity of wicked men, like a watery sunshine may for a while continue, but the late evening will bring a storm that never shall blow over:
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he may flourish for a time, like a greene bay tree, but at last shall surely wither.
he may flourish for a time, like a green bay tree, but At last shall surely wither.
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Those that are perfect with their God, may have a winters season, but shall at last be sure to flourish.
Those that Are perfect with their God, may have a winter's season, but shall At last be sure to flourish.
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For if God be governour of the world, disposer of the things therein, according to his will,
For if God be governor of the world, disposer of the things therein, according to his will,
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if good and evill are done by him alone, then certainely it must bee well with those that feare him,
if good and evil Are done by him alone, then Certainly it must be well with those that Fear him,
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and ill with those that sinne against him;
and ill with those that sin against him;
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for it will be alwaies found a true and certaine rule, That uprightnesse and holinesse is the cause of all our happinesse,
for it will be always found a true and certain Rule, That uprightness and holiness is the cause of all our happiness,
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and obliquitie, and sinne the cause of all our miserie.
and obliquity, and sin the cause of all our misery.
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THE NEVV LIFE. 1. IOHN 5. 12. Hee that hath the Sonne, hath life: and hee that hath not the Sonne, hath not life.
THE NEW LIFE. 1. JOHN 5. 12. He that hath the Son, hath life: and he that hath not the Son, hath not life.
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THe Apostles scope here is to shew us what great priviledges wee have by Iesus Christ, among which this is one of the chiefest, that hee that hath the Sonne hath life, that is, hee hath the life of grace for the present,
THe Apostles scope Here is to show us what great privileges we have by Iesus christ, among which this is one of the chiefest, that he that hath the Son hath life, that is, he hath the life of grace for the present,
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and shall have the life of glory for ever;
and shall have the life of glory for ever;
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which he sets out by the opposite, and that is, hee that hath not the Sonne hath not life.
which he sets out by the opposite, and that is, he that hath not the Son hath not life.
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So that this point lies evidently before us, that whosoever hath not a spirituall life,
So that this point lies evidently before us, that whosoever hath not a spiritual life,
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for the present, he is not in Christ, and whosoever hath it, is in Christ, and shall live for ever; for the present, he is not in christ, and whosoever hath it, is in christ, and shall live for ever;
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where these two things are to be observed: First, that every man by nature is a dead man:
where these two things Are to be observed: First, that every man by nature is a dead man:
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dead, that is, in trespasses and sins.
dead, that is, in Trespasses and Sins.
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Secondly, that yet there is a life to bee had that is, contrary to this death.
Secondly, that yet there is a life to be had that is, contrary to this death.
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First, I say, every man by nature is a dead man: for life you see here is from the Sonne;
First, I say, every man by nature is a dead man: for life you see Here is from the Son;
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now there is no man borne a member of the new Adam, but every man is borne a member of the old Adam;
now there is no man born a member of the new Adam, but every man is born a member of the old Adam;
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and therefore in that sense he is borne a dead man, though otherwise indued with a naturall life.
and Therefore in that sense he is born a dead man, though otherwise endued with a natural life.
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For if the roote be dead, as the old Adam is, all the branches, that rise from the roote, must needes be dead also.
For if the root be dead, as the old Adam is, all the branches, that rise from the root, must needs be dead also.
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Againe, spirituall life is nothing else, but a conjunction of the soule with the Spirit of God,
Again, spiritual life is nothing Else, but a conjunction of the soul with the Spirit of God,
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even as the naturall life is a conjunction of the body with the soule;
even as the natural life is a conjunction of the body with the soul;
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now as the soule leaveth the bodie, so the holy Ghost withdrawes itselfe from the soule,
now as the soul Leaveth the body, so the holy Ghost withdraws itself from the soul,
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when it is disjointed, & distempered, and made vnfit for vse:
when it is disjointed, & distempered, and made unfit for use:
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for even as a man dwels in a house while it is habitable, plaies on a musicall instrument while it is fit, useth a vessel while it is whole and sound;
for even as a man dwells in a house while it is habitable, plays on a musical Instrument while it is fit, uses a vessel while it is Whole and found;
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but when the house growes ruinous, and inhabitable, hee departs from it, when the instrument is unstrung, hee laies it aside,
but when the house grows ruinous, and inhabitable, he departs from it, when the Instrument is unstrung, he lays it aside,
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when the vessell is broken or boared thorow, he casts it away, and leaves it:
when the vessel is broken or bored thorough, he Cast it away, and leaves it:
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even so doth the soule depart from the body, when it growes ruinous, when it is made inhabitable through mortal disease, it laies it aside, as an outworn garment:
even so does the soul depart from the body, when it grows ruinous, when it is made inhabitable through Mortal disease, it lays it aside, as an outworn garment:
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and after the same manner the holy Spirit withdrawes it self from the soule of a man,
and After the same manner the holy Spirit withdraws it self from the soul of a man,
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when it is broken, & ruinated, & distempered through the mortall disease of sin, and of naturall corruption.
when it is broken, & ruinated, & distempered through the Mortal disease of since, and of natural corruption.
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And this is the case of every naturall man whatsoever, till he be renewed by the infusion of a new life;
And this is the case of every natural man whatsoever, till he be renewed by the infusion of a new life;
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and yet it is the common opinion of naturall men, that if a man live in the Church,
and yet it is the Common opinion of natural men, that if a man live in the Church,
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and be baptized, and pray, & heare the word, and imbrace the true religion, and practise the outward duties of it, that he is (out of doubt) in the state of this spirituall life;
and be baptised, and pray, & hear the word, and embrace the true Religion, and practise the outward duties of it, that he is (out of doubt) in the state of this spiritual life;
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and therfore I think it would bee an houre well spent to discover dead men to themselves, to perswade men, that except they be made new creatures,
and Therefore I think it would be an hour well spent to discover dead men to themselves, to persuade men, that except they be made new creatures,
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except they be borne again, they are in a state of death, and cannot bee saved in that condition:
except they be born again, they Are in a state of death, and cannot be saved in that condition:
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for you see, he that hath not life hath not the Son, and he that hath not the Son shall die, the wrath of God abides upon him for ever, Ioh. 3. ult. Now it is said, Eph. 4. 18. that men are strangers front this life through the ignorance that is in them,
for you see, he that hath not life hath not the Son, and he that hath not the Son shall die, the wrath of God abides upon him for ever, John 3. ult. Now it is said, Ephesians 4. 18. that men Are Strangers front this life through the ignorance that is in them,
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and through the hardnesse of their hearts. Marke it; they are strangers from this life:and through the hardness of their hearts. Mark it; they Are Strangers from this life:
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Partly through Ignorance, because they are ignorant of this worke of life and regeneration, they thinke there is a greater latitude in religion than there is, within wch compasse if they come, they are safe;
Partly through Ignorance, Because they Are ignorant of this work of life and regeneration, they think there is a greater latitude in Religion than there is, within which compass if they come, they Are safe;
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that is, though they be not so strict, and so zealous, though they goe not so fast to heaven as others,
that is, though they be not so strict, and so zealous, though they go not so fast to heaven as Others,
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yet they shall doe as well as the best;
yet they shall do as well as the best;
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In a word, they are ignorant what belongs to this life, saith the Apostle, and therefore they are strangers to it.
In a word, they Are ignorant what belongs to this life, Says the Apostle, and Therefore they Are Strangers to it.
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Partly againe, they are strangers, because of the hardnesse of their hearts, that is, either because they are so distracted and possessed with worldly businesse, that they cannot attend it,
Partly again, they Are Strangers, Because of the hardness of their hearts, that is, either Because they Are so distracted and possessed with worldly business, that they cannot attend it,
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or they are so soaked and surfetted with pleasures and delights, that they are not sensible of the things that belong to this life,
or they Are so soaked and surfeited with pleasures and delights, that they Are not sensible of the things that belong to this life,
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and therefore they are strangers to it, that is, they are not able to judge of it,
and Therefore they Are Strangers to it, that is, they Are not able to judge of it,
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whether they have this life of grace, or not. You will say vnto mee, How shall we know it?
whither they have this life of grace, or not. You will say unto me, How shall we know it?
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I answer, from those properties of life and death, that wee take from the similitude of the naturall life and death.
I answer, from those properties of life and death, that we take from the similitude of the natural life and death.
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First, a man may know whether hee remaine in the state of Nature, whether hee be a dead man, by considering whether hee have anie change wrought in him:
First, a man may know whither he remain in the state of Nature, whither he be a dead man, by considering whither he have any change wrought in him:
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For as it is said of Christ, he was dead and is alive;
For as it is said of christ, he was dead and is alive;
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so it is true of everie man that is in Christ, he was dead and is alive.
so it is true of every man that is in christ, he was dead and is alive.
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and this implies a great change. There are manie changes in a man:
and this Implies a great change. There Are many changes in a man:
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age makes a change, place and companie make a change, education and custome and experience make a change;
age makes a change, place and company make a change, education and custom and experience make a change;
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but when a man is translated from death to life, it is another kind of change, it is such a change,
but when a man is translated from death to life, it is Another kind of change, it is such a change,
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as if another soule dwelt in the same bodie, that a man thus changed can say, Ego non sum Ego. When his old lusts, his old acquaintance, his old temptations shall come, he is able to answer them,
as if Another soul dwelled in the same body, that a man thus changed can say, Ego non sum Ego. When his old Lustiest, his old acquaintance, his old temptations shall come, he is able to answer them,
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and to say hee is not the same man;
and to say he is not the same man;
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though they knocke at the same doore, yet there is another inhabitant come into the house,
though they knock At the same door, yet there is Another inhabitant come into the house,
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and they finde not him they looke for. Even as you see when a graft is put into a Crab-tree-stocke, it changeth all;
and they find not him they look for. Even as you see when a grafted is put into a Crab-tree-stocke, it changes all;
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the sap, and the fruit, and the leaves, and all are of another fashion:
the sap, and the fruit, and the leaves, and all Are of Another fashion:
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so it is when the life of grace is put into the heart of a naturall man;
so it is when the life of grace is put into the heart of a natural man;
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it changeth the inward man and the outward, it changeth the whole frame of the soule.
it changes the inward man and the outward, it changes the Whole frame of the soul.
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For (my Beloved) this is not a light alteration;
For (my beloved) this is not a Light alteration;
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but as the old stampe must bee obliterate before the new can be imprinted, as the old building must be pulled downe,
but as the old stamp must be obliterate before the new can be imprinted, as the old building must be pulled down,
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before you can set up a new; so this old nature of ours in a great measure, must bee broken in pieces,
before you can Set up a new; so this old nature of ours in a great measure, must be broken in Pieces,
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& new moulded, before a man can be made a living man: which is done by the infusion of the supernaturall qualities of grace and holinesse. I say supernaturall;
& new moulded, before a man can be made a living man: which is done by the infusion of the supernatural qualities of grace and holiness. I say supernatural;
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for even as the earth may bring forth grasse and common wilde flowers of it selfe,
for even as the earth may bring forth grass and Common wild flowers of it self,
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but it must be plowed and sown, before anie choise plants can grow there:
but it must be plowed and sown, before any choice plants can grow there:
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even so these common natures, which we all have, may bring out things that are morally good;
even so these Common nature's, which we all have, may bring out things that Are morally good;
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but before they can bring forth fruits of true righteousnesse, they must be plowed and sowne.
but before they can bring forth fruits of true righteousness, they must be plowed and sown.
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Plowed, that is, a man must be broken in heart, with an apprehension of his sinne,
Plowed, that is, a man must be broken in heart, with an apprehension of his sin,
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and of Gods eternal wrath, he must see himselfe but a dead man, and hee must be pricked and wounded in heart with the sense of it,
and of God's Eternal wrath, he must see himself but a dead man, and he must be pricked and wounded in heart with the sense of it,
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as those in Act. 2. after the sermon of Peter, who were pricked in their hearts,
as those in Act. 2. After the sermon of Peter, who were pricked in their hearts,
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and cried out, Men and brethren, what shall wee doe to be saved? For this is the plowing & the breaking of the heart.and cried out, Men and brothers, what shall we do to be saved? For this is the plowing & the breaking of the heart.
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And againe, they must be sowne too, that is, there must bee an implanting of spirituall graces, which change and renew vs, according to that which you shall find, Rom. 12. 2. Fashion your selves no more after this world,
And again, they must be sown too, that is, there must be an implanting of spiritual graces, which change and renew us, according to that which you shall find, Rom. 12. 2. Fashion your selves no more After this world,
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but be ye changed, or metamorphosed, by the renewing of your minde; but be you changed, or metamorphosed, by the renewing of your mind;
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and this is one way by which you may discerne whether you bee dead or alive.
and this is one Way by which you may discern whither you be dead or alive.
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Secondly, when there is no action, when there is no motion in a man, you say he is dead;
Secondly, when there is no actium, when there is no motion in a man, you say he is dead;
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when a man acts nothing, when hee stirres not himselfe, we reckon him a dead man:
when a man acts nothing, when he stirs not himself, we reckon him a dead man:
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now this is the case of every naturall man; he is not able to move hand nor foot, in the waies of true godlinesse.
now this is the case of every natural man; he is not able to move hand nor foot, in the ways of true godliness.
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If you say, I but they are able to doe something, they are able to pray, to heare the Word, to receive the Sacrament, they are able to doe many excellent dueties of justice and righteousnesse amongst men.
If you say, I but they Are able to do something, they Are able to pray, to hear the Word, to receive the Sacrament, they Are able to do many excellent duties of Justice and righteousness among men.
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I answer, it is very true;
I answer, it is very true;
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but yet the Scripture speakes of certaine dead works, as Heb. 9. 14. The bloud of Christ is said there to purge our consciences from dead workes, that is, all these may bee done by naturall men,
but yet the Scripture speaks of certain dead works, as Hebrew 9. 14. The blood of christ is said there to purge our Consciences from dead works, that is, all these may be done by natural men,
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and they are good works in themselves, having all the lineaments of works truely good (as you know a dead bodie hath of a living) but yet indeede they are but dead workes, that is, they may have a golden out-side,
and they Are good works in themselves, having all the lineaments of works truly good (as you know a dead body hath of a living) but yet indeed they Are but dead works, that is, they may have a golden outside,
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and bee verie beautifull in the sight of the doer, and likewise in the sight of men,
and be very beautiful in the sighed of the doer, and likewise in the sighed of men,
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but yet as Christs speakes, be abominable in the sight of God.
but yet as Christ speaks, be abominable in the sighed of God.
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A naturall man, you see therefore, may pay a certaine debt of duetie, and obedience to God,
A natural man, you see Therefore, may pay a certain debt of duty, and Obedience to God,
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but hee paies it in counterfeit coine that hath the stampe, and colour, and similitude of true coine,
but he pays it in counterfeit coin that hath the stamp, and colour, and similitude of true coin,
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yet it consists, if you looke to the inwards, but of base mettall.
yet it consists, if you look to the inward, but of base mettle.
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I remember a storie that Remigius tels, who was a Iudge in Loraine, under whose iudgement many hundreds of witches were condemned vpon their owne confession, saith he, the devill did bring them many boxes, that had currant coine in them, to the appearance of the witches,
I Remember a story that Remigius tells, who was a Judge in Lorraine, under whose judgement many hundreds of Witches were condemned upon their own Confessi, Says he, the Devil did bring them many boxes, that had currant coin in them, to the appearance of the Witches,
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but when they came to use them, they proved nothing but withered leaves:
but when they Come to use them, they proved nothing but withered leaves:
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I say after the same manner, Satan couseneth natural men in things of greater moment, hee suffers them to thinke well of the good workes,
I say After the same manner, Satan couseneth natural men in things of greater moment, he suffers them to think well of the good works,
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and of the dueties that they do to make them thinke they are currant coine;
and of the duties that they do to make them think they Are currant coin;
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but when they come to make use of this treasure, at the day of death, in the time of extremity, at the day of judgement, they finde them to bee but withered leaves, such as God will not accept.
but when they come to make use of this treasure, At the day of death, in the time of extremity, At the day of judgement, they find them to be but withered leaves, such as God will not accept.
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The Apostle speakes, 1. Tim. 3. of certaine men which had a forme of godliness,
The Apostle speaks, 1. Tim. 3. of certain men which had a Form of godliness,
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but denied the power thereof, that is, that had a formall customary performance of good works,
but denied the power thereof, that is, that had a formal customary performance of good works,
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and of good duties, with which the conscience is satisfied, because it is ignorant and is not able to judge.
and of good duties, with which the conscience is satisfied, Because it is ignorant and is not able to judge.
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Satan doth with men in this case, as we are wont to do with children;
Satan does with men in this case, as we Are wont to do with children;
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we take from them true gold and silver, and when they fall a crying, stop their mouthes with counters;
we take from them true gold and silver, and when they fallen a crying, stop their mouths with counters;
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So, I say, Sathan labours to keep men from the lively and through performance of good workes,
So, I say, Sathan labours to keep men from the lively and through performance of good works,
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and of holy dueties, and then satisfies their consciences with that which hath but a forme of godlinesse without the power of it.
and of holy duties, and then Satisfies their Consciences with that which hath but a Form of godliness without the power of it.
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But you will say, How shall a man discerne it, whether those good works that are good in themselves, be good indeede,
But you will say, How shall a man discern it, whither those good works that Are good in themselves, be good indeed,
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whether they be good in such a manner as they are wrought by him? I answer, you may know it by these two things:
whither they be good in such a manner as they Are wrought by him? I answer, you may know it by these two things:
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First, it is certaine, that except they be vitall actions, that is, except they proceede from an inward principle of life within, they are not good actions, they are such as the Lord regards not.
First, it is certain, that except they be vital actions, that is, except they proceed from an inward principle of life within, they Are not good actions, they Are such as the Lord regards not.
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Now you know there are motions, as the motions of clockes and watches, that proceede not from life, but from art;
Now you know there Are motions, as the motions of clocks and watches, that proceed not from life, but from art;
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so it is in this matter of religion:
so it is in this matter of Religion:
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many good actions may be done, many good motions in the waies of godlinesse, which yet may not proceede from life, from the life of grace,
many good actions may be done, many good motions in the ways of godliness, which yet may not proceed from life, from the life of grace,
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but from outward respects to men, from feare of hell, from feare of judgements, in sickenesse from the apprehension of death and calamity;
but from outward respects to men, from Fear of hell, from Fear of Judgments, in sickness from the apprehension of death and calamity;
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in such cases wee may be stirred vp to doe them, and then, even as the wheeles that are set a going by a spring,
in such cases we may be stirred up to do them, and then, even as the wheels that Are Set a going by a spring,
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when the spring is downe, you know they cease their motion;
when the spring is down, you know they cease their motion;
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so commonly it is in these good fits, in these good moodes of godlinesse, when that which sets them a worke is removed, there is an end of it;
so commonly it is in these good fits, in these good moods of godliness, when that which sets them a work is removed, there is an end of it;
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and therefore if you would know whether the workes that you doe bee right or no, such as God will accept at the last day, consider if they proceede from an inward principle, from a principle of life within.
and Therefore if you would know whither the works that you do bee right or no, such as God will accept At the last day, Consider if they proceed from an inward principle, from a principle of life within.
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Secondly, you shall know them by their coldnesse; for coldnesse you know is a symptome of death.
Secondly, you shall know them by their coldness; for coldness you know is a Symptom of death.
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These good workes, when they are done by a naturall man, yet there is no life in them, there is no warmth, no vivacity and quicknesse in them;
These good works, when they Are done by a natural man, yet there is no life in them, there is no warmth, no vivacity and quickness in them;
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whereas you know it is said, Iam. 5. Praier if it be fervent prevailes much: and Rom. 12. Be yee burning in spirit, serning the Lord;
whereas you know it is said, Iam. 5. Prayer if it be fervent prevails much: and Rom. 12. Be ye burning in Spirit, serning the Lord;
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that is, all those dueties that have not heate in them, that haue not fire in them, God regards them not;
that is, all those duties that have not heat in them, that have not fire in them, God regards them not;
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the reason is this, because if no heate bee there, then is none of his spirit there,
the reason is this, Because if no heat be there, then is none of his Spirit there,
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and then you know our praiers are but the voyce of our owne spirits, the workes that we doe are but dead workes,
and then you know our Prayers Are but the voice of our own spirits, the works that we do Are but dead works,
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because they are but the fruits and effects of dead flesh, if there be none of the holy Ghost there:
Because they Are but the fruits and effects of dead Flesh, if there be none of the holy Ghost there:
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Now if there bee no heate there, I say, there is none of the spirit; for the spirit is as fire.
Now if there be no heat there, I say, there is none of the Spirit; for the Spirit is as fire.
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Whence you know it is, that our Sauiour saith, I will baptize you with the holy Ghost,
Whence you know it is, that our Saviour Says, I will baptise you with the holy Ghost,
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and with fire, that is, I will baptize you with the holy Ghost, which is as fire.and with fire, that is, I will baptise you with the holy Ghost, which is as fire.
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And therefore you shall finde that holy men, have been usually described by the similitude of fire,
And Therefore you shall find that holy men, have been usually described by the similitude of fire,
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as Chrysostome saith, that Peter was like a man made all of fire, walking among stubble;
as Chrysostom Says, that Peter was like a man made all of fire, walking among stubble;
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and to one that desired to know what kind of man Basil was, it is said there was presented in a dreame, a pillar of fire, with this motto, Talis est Basilius, Such a one was Basil; and old Latimer when he was asked the reason,
and to one that desired to know what kind of man Basil was, it is said there was presented in a dream, a pillar of fire, with this motto, Talis est Basil, Such a one was Basil; and old Latimer when he was asked the reason,
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why there was so much preaching, and so little practising, hee gave this reason, Deest ignis, fire is wanting:
why there was so much preaching, and so little practising, he gave this reason, Deest ignis, fire is wanting:
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the same wee may say in this case, there may bee a performance, much performance, of many good dueties, of praier, of hearing, of receiving the Sacrament, of worshipping God, &c. but consider whether there bee fire, consider whether they bee not done without that livelinesse,
the same we may say in this case, there may be a performance, much performance, of many good duties, of prayer, of hearing, of receiving the Sacrament, of worshipping God, etc. but Consider whither there be fire, Consider whither they be not done without that liveliness,
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and that fervency, that the Spirit of God requires, whether they are either done without heate,
and that fervency, that the Spirit of God requires, whither they Are either done without heat,
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or but halfe baked, as Hosea's cake was, and if so, they be but dead workes:
or but half baked, as Hosea's cake was, and if so, they be but dead works:
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whereas true praying in secret betweene God and us, it is such as warmes and quickens the heart, it is such as brings the heart into a good frame of grace,
whereas true praying in secret between God and us, it is such as warms and quickens the heart, it is such as brings the heart into a good frame of grace,
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and sets it right before God, and right hearing is such as kindles a fire in us, that in a great measure burnes up the drosse of sinnefull lusts and corrupt affections.
and sets it right before God, and right hearing is such as kindles a fire in us, that in a great measure burns up the dross of sinful Lustiest and corrupt affections.
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So that is the next means, the second meanes, by which wee may know, whether we are alive to righteousnes,
So that is the next means, the second means, by which we may know, whither we Are alive to righteousness,
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or dead in sin, to consider whether we have any motions, and of what kinde those motions, and actions are.
or dead in since, to Consider whither we have any motions, and of what kind those motions, and actions Are.
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Againe, you shall know it by considering what you contend for most;
Again, you shall know it by considering what you contend for most;
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for life is sweete, and every Creature would maintaine his life, and will part with any thing rather than with that:
for life is sweet, and every Creature would maintain his life, and will part with any thing rather than with that:
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So a man that hath this life of grace in him, hee will suffer any thing, hee will lose his life, his goods, his libertie,
So a man that hath this life of grace in him, he will suffer any thing, he will loose his life, his goods, his liberty,
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and all, rather than hee will wound his conscience, and violate his inward peace, and communion with God,
and all, rather than he will wound his conscience, and violate his inward peace, and communion with God,
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because that is as sweet and as deare to him as life;
Because that is as sweet and as deer to him as life;
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whereas another man he contends as much for his lusts, for his profit, for his credit,
whereas Another man he contends as much for his Lustiest, for his profit, for his credit,
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for his pleasures, nay for his sins, and will rather suffer the losse of a good conscience, will rather suffer any unevennesse in his wayes towards God and men, suffer any sinne, rather than hee will be prejudiced in these things,
for his pleasures, nay for his Sins, and will rather suffer the loss of a good conscience, will rather suffer any unevenness in his ways towards God and men, suffer any sin, rather than he will be prejudiced in these things,
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because in this is his life, being dead to Christ, and alive to sin. Againe, such as the food is, such is the life.
Because in this is his life, being dead to christ, and alive to since. Again, such as the food is, such is the life.
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If it be the life of sinne that a man lives, which the Scripture calls death,
If it be the life of sin that a man lives, which the Scripture calls death,
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then the secret thoughts, and the inward affections feed on carnall delights, eyther past, present,
then the secret thoughts, and the inward affections feed on carnal delights, either passed, present,
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or to come, that is, either hee solaceth himselfe with the contemplation of what he hath had,
or to come, that is, either he solaceth himself with the contemplation of what he hath had,
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or he feeds on that which is present, or hee cheares up himselfe with the thoughts and projects of those carnall delights which are future;
or he feeds on that which is present, or he cheers up himself with the thoughts and projects of those carnal delights which Are future;
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whereas a man that lives the life of grace, the contrarie is most acceptable to him:
whereas a man that lives the life of grace, the contrary is most acceptable to him:
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for everie life drawes to it selfe that which is most sutable, and most agreeable to it, that is, the food wherewith it is maintained, and that wherein it delights:
for every life draws to it self that which is most suitable, and most agreeable to it, that is, the food wherewith it is maintained, and that wherein it delights:
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Pleasure, voluptas, being nothing else indeed but the application of that which is convenient and agreeable to us.
Pleasure, voluptas, being nothing Else indeed but the application of that which is convenient and agreeable to us.
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And if you say now, But naturall men may occupie themselves in hearing, in reading, in praying, and such like holy exercises.
And if you say now, But natural men may occupy themselves in hearing, in reading, in praying, and such like holy exercises.
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I answer, that they may, and it is well, these things are very good and commendable, and not to bee omitted:
I answer, that they may, and it is well, these things Are very good and commendable, and not to be omitted:
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but yet there is something must be added;
but yet there is something must be added;
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for this is not enough, except we bee nourished by these dueties, and grow by them;
for this is not enough, except we be nourished by these duties, and grow by them;
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as you know it is said, 1 Peter 2. Desire the sincere milke of the word, that you may grow thereby;
as you know it is said, 1 Peter 2. Desire the sincere milk of the word, that you may grow thereby;
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and as your common saying is, Shew me not the meat, but the man.
and as your Common saying is, Show me not the meat, but the man.
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For Christ the great Shepheard of the sheepe is affected in this case, as shepheards are wont to be, that say not to the sheepe, shew me the hay that I have given you,
For christ the great Shepherd of the sheep is affected in this case, as shepherds Are wont to be, that say not to the sheep, show me the hay that I have given you,
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but shew me the lac & lanam, the woole and the milke; that is, shew me the fruits and the effects of all your hearing, and praying:
but show me the lac & lanam, the wool and the milk; that is, show me the fruits and the effects of all your hearing, and praying:
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for a man may bee conversant in all these dueties, and yet for want of life,
for a man may be conversant in all these duties, and yet for want of life,
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and for want of a digestive facultie within, that is, not turning them to bloud and spirits, hee may not be nourished, hee may not grow and be strengthened by them,
and for want of a digestive faculty within, that is, not turning them to blood and spirits, he may not be nourished, he may not grow and be strengthened by them,
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but be as a man in an atrophie, that cates verie much, and yet is as leane and meager as if he had eate nothing.
but be as a man in an atrophy, that cates very much, and yet is as lean and meager as if he had eat nothing.
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Of such the Scripture saith, They have a name to live, but are dead:
Of such the Scripture Says, They have a name to live, but Are dead:
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And they are alway learning, but never come to the knowledge of the truth, that is, to the saving knowledge of it.
And they Are always learning, but never come to the knowledge of the truth, that is, to the Saving knowledge of it.
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But now for the last propertie of life, as it is the propertie of every life, not only to draw to it selfe things sutable,
But now for the last property of life, as it is the property of every life, not only to draw to it self things suitable,
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but to expell and oppugne whatsoever is contrary and hurtful to it: so he that is a living man in Christ Iesus, though hee hath the reliques,
but to expel and oppugn whatsoever is contrary and hurtful to it: so he that is a living man in christ Iesus, though he hath the Relics,
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and the wefts, and the remainders of sinne still in him, yet he is sicke of them, hee fights against them, hee resists them continually,
and the wefts, and the remainders of sin still in him, yet he is sick of them, he fights against them, he resists them continually,
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as health resists sicknesse, or as a living fountaine refists the mud that fals into it, it workes it out,
as health resists sickness, or as a living fountain resists the mud that falls into it, it works it out,
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and doth not rest till it bee cleare againe;
and does not rest till it be clear again;
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whereas another man works out those good things, those good thoughts and motions that are injected and kindled in him (for some good moods and good fits they may have) I say they reject them,
whereas Another man works out those good things, those good thoughts and motions that Are injected and kindled in him (for Some good moods and good fits they may have) I say they reject them,
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and are sick of them, and weary of them, and of the meanes that should increase them,
and Are sick of them, and weary of them, and of the means that should increase them,
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and they are not well till they have gotten themselves into another element: but for the sinnes which are suteable to them, either by disposition, or by education,
and they Are not well till they have got themselves into Another element: but for the Sins which Are suitable to them, either by disposition, or by education,
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or by custome, those they suffer to lye continually unexpelled, and unresisted, as mud in ponds and dead waters.
or by custom, those they suffer to lie continually unexpelled, and unresisted, as mud in ponds and dead waters.
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And this (Beloved) is a great signe of death:
And this (beloved) is a great Signen of death:
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for I will be bold to say this, that if we lie in any knowne sinne, that is,
for I will be bold to say this, that if we lie in any known sin, that is,
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if there bee a continued, tract of any sinne that wee know to bee a sinne, that is drawne as a thread through our whole conversation, bee it fornication,
if there be a continued, tract of any sin that we know to be a sin, that is drawn as a thread through our Whole Conversation, be it fornication,
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or adultery, or swearing, or drunkennesse, or malice and envie, or anie other;
or adultery, or swearing, or Drunkenness, or malice and envy, or any other;
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I say it is verie dangerous, yea deadly, if it have dominion, if we lie in it;
I say it is very dangerous, yea deadly, if it have dominion, if we lie in it;
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as you know a prevailing disease killeth, and one disease will doe it as well as a hundred,
as you know a prevailing disease kills, and one disease will do it as well as a hundred,
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as a swine that passeth by a thousand dirty puddles, and yet wallowes but in one,
as a Swine that passes by a thousand dirty puddles, and yet wallows but in one,
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if shee lie in one, it is enough to make her unclean and filthy all over,
if she lie in one, it is enough to make her unclean and filthy all over,
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as if she had done it in more.
as if she had done it in more.
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The Scripture is plaine in this case, 2. Cor. 5. 17. Whosoever is in Christ is a new creature,
The Scripture is plain in this case, 2. Cor. 5. 17. Whosoever is in christ is a new creature,
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and old things are passed away, all things are become new.
and old things Are passed away, all things Are become new.
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Gal. 5. 24. Whosoever is in Christ hath crucified the flesh with the affections of it. Gal. 5. 24. Whosoever is in christ hath Crucified the Flesh with the affections of it.
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So that if there bee one living lust in a man, if there be one lust perfectly living, it is an argument, that the whole bodie of death is alive in us;
So that if there be one living lust in a man, if there be one lust perfectly living, it is an argument, that the Whole body of death is alive in us;
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and if it bee so, we are yet in a state of death, and are not translated to the glorious libertie of the Sons of God.
and if it be so, we Are yet in a state of death, and Are not translated to the glorious liberty of the Sons of God.
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And so I haue shewed you that every man by nature is dead in trespasses and sinnes,
And so I have showed you that every man by nature is dead in Trespasses and Sins,
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and how you shall know it, and that if wee continue in that condition, and are not partakers of the first resurrection, wee shall never partake of the second resurrection.
and how you shall know it, and that if we continue in that condition, and Are not partakers of the First resurrection, we shall never partake of the second resurrection.
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Now we come to the second, namely, that there is a life that is contrary to this death;
Now we come to the second, namely, that there is a life that is contrary to this death;
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& that you may understand what it is, you must know that every man by nature is in a dead sleep,
& that you may understand what it is, you must know that every man by nature is in a dead sleep,
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and therfore he sees not this death, nor feels it, nor regards it;
and Therefore he sees not this death, nor feels it, nor regards it;
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for as a dead man feeles not that he is dead, so hee that wants this spirituall life, he is not sensible of it;
for as a dead man feels not that he is dead, so he that Wants this spiritual life, he is not sensible of it;
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for the soule in the worse condition it is, the lesse it feeles it, though it be not so with the bodie.
for the soul in the Worse condition it is, the less it feels it, though it be not so with the body.
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And therefore the first thing that must bee done, to bring a man out of this miserable condition of death, is to waken him, to open his eyes, to see that hee is a childe of wrath,
And Therefore the First thing that must be done, to bring a man out of this miserable condition of death, is to waken him, to open his eyes, to see that he is a child of wrath,
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and to see what extreame neede hee stands in of Iesus Christ, and to seeke and to long after him;
and to see what extreme need he Stands in of Iesus christ, and to seek and to long After him;
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as a condemned man longs after his pardon, and as hee that was pursued by the avenger of bloud, in the old law came to the citie of refuge, for safetie and for shelter:
as a condemned man longs After his pardon, and as he that was pursued by the avenger of blood, in the old law Come to the City of refuge, for safety and for shelter:
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I say, after that manner we must first be awakened.
I say, After that manner we must First be awakened.
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This you shall see, Eph, 5. Awake thou that sleepest and stand up from the dead.
This you shall see, Ephesians, 5. Awake thou that Sleepest and stand up from the dead.
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That wakening therefore is the first worke.
That wakening Therefore is the First work.
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And so Rom. 7. 9. (it is an excellent expression) saith hee, I was once alive without the Law,
And so Rom. 7. 9. (it is an excellent expression) Says he, I was once alive without the Law,
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but wen the Law came, sinne revived, and I dyed; but wen the Law Come, sin revived, and I died;
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the meaning of it is this, before when I was ignorant of the Law, I thought my selfe a living man, in as good an estate as the best;
the meaning of it is this, before when I was ignorant of the Law, I Thought my self a living man, in as good an estate as the best;
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but when the Law came that is, when I was enlightened, when I saw the true meaning of the Law, that I saw my selfe,
but when the Law Come that is, when I was enlightened, when I saw the true meaning of the Law, that I saw my self,
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and saw sinne in a right glasse, then sinne was alive and I died; that is, I found my selfe to be no better than a dead man.
and saw sin in a right glass, then sin was alive and I died; that is, I found my self to be no better than a dead man.
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So that is the first worke, that God doth to a man, whom hee meanes to save, to waken him out of this dead sleepe, to charge sinne upon his conscience,
So that is the First work, that God does to a man, whom he means to save, to waken him out of this dead sleep, to charge sin upon his conscience,
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and to set it upon him to pursue him, as the avenger of bloud wee spake of before.
and to Set it upon him to pursue him, as the avenger of blood we spoke of before.
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When that is done once, then a man will flie to the citie of refuge, that is, hee flies to Christ,
When that is done once, then a man will fly to the City of refuge, that is, he flies to christ,
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as Ioab did to the hornes of the altar, & he cries and cals earnestly for the pardon of his sinnes,
as Ioab did to the horns of the altar, & he cries and calls earnestly for the pardon of his Sins,
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even as Sampson cried for water, Give me water, or I die. And when a man comes thus to Christ, thus humbled, then Christ accepts him;
even as Sampson cried for water, Give me water, or I die. And when a man comes thus to christ, thus humbled, then christ accepts him;
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and then hee breathes this breath of life into him, as God breathed the breath of life into Adam, and so is made a liuing man, according to that, Ioh. 5. 29. The time shall come, when the dead shall heare the voice of the Sonne of God,
and then he breathes this breath of life into him, as God breathed the breath of life into Adam, and so is made a living man, according to that, John 5. 29. The time shall come, when the dead shall hear the voice of the Son of God,
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and they that heare it shall live, that is, those that are spiritually dead shall heare the voice of the Sonne of God,and they that hear it shall live, that is, those that Are spiritually dead shall hear the voice of the Son of God,
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and those that heare it shall live;
and those that hear it shall live;
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for when a man toucheth Christ by faith, as the woman touched the hemme of his garment, there goes a certain vertue out from him, that heales the soule,
for when a man touches christ by faith, as the woman touched the hem of his garment, there Goes a certain virtue out from him, that heals the soul,
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as that vertue healed her bloudy issue.
as that virtue healed her bloody issue.
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And this is a thing much to be marked, that even as you see when the iron comes neare the loadstone, there goes a vertue from the loadstone, that drawes the iron to it;
And this is a thing much to be marked, that even as you see when the iron comes near the Loadstone, there Goes a virtue from the Loadstone, that draws the iron to it;
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so though Christ be in heaven, and we are on the earth, there goes a certaine vertue from him, that drawes us to him;
so though christ be in heaven, and we Are on the earth, there Goes a certain virtue from him, that draws us to him;
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and not so onely, but it changeth us, and reformes us, and quickeneth us by this infusion of a new life, by this transmission of a certaine power and vertue that comes from him.
and not so only, but it changes us, and reforms us, and Quickeneth us by this infusion of a new life, by this transmission of a certain power and virtue that comes from him.
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You will say, But this is somewhat obscure, what kinde of vertue is this? what kinde of infusion and transmission is it?
You will say, But this is somewhat Obscure, what kind of virtue is this? what kind of infusion and transmission is it?
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My beloved, it is true, it is the great mysterie of life and regeneration; but as farre as it is expressable, we will explaine unto you.
My Beloved, it is true, it is the great mystery of life and regeneration; but as Far as it is expressable, we will explain unto you.
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It is done after this manner:
It is done After this manner:
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Euen as you see an artificer, when he goes about any worke of art, there goes a certaine influence from the skill that is seated in his minde, that passeth upon the work as he moulds and fashions it,
Even as you see an Artificer, when he Goes about any work of art, there Goes a certain influence from the skill that is seated in his mind, that passes upon the work as he moulds and fashions it,
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and sets a stampe upon it according to that Idea that is conceiued within;
and sets a stamp upon it according to that Idea that is conceived within;
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or as wee see, when the will moves the members of the bodie to and fro, there goes a commanding active power from the will that acts the members,
or as we see, when the will moves the members of the body to and from, there Goes a commanding active power from the will that acts the members,
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and stirres them according to the disposition of the will; or as wee see in the workes of nature, when the bees make their combes,
and stirs them according to the disposition of the will; or as we see in the works of nature, when the Bees make their combes,
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and the birds their neasts, there goes out a certaine instinct from God, the author of nature, that impels and instigates the creatures to doe according to their kinde.
and the Birds their nests, there Goes out a certain instinct from God, the author of nature, that impels and instigates the creatures to do according to their kind.
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Such a kinde of vertue and power it is, that the Scripture cals the vertue of his resurrection, that comes from Christ & from the Spirit of Christ, that moulds & fashions the heart of a man, that commands powerfully in him,
Such a kind of virtue and power it is, that the Scripture calls the virtue of his resurrection, that comes from christ & from the Spirit of christ, that moulds & fashions the heart of a man, that commands powerfully in him,
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and that guides and directs him, to doe things agreeable to his will.
and that guides and directs him, to do things agreeable to his will.
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And this is that, my beloved, which the Apostle speakes of, Eph. 1. 19. hee praies, that their eyes might be opened, that they might see the exceeding greatnesse of his power, that workes in those that beleeve;
And this is that, my Beloved, which the Apostle speaks of, Ephesians 1. 19. he prays, that their eyes might be opened, that they might see the exceeding greatness of his power, that works in those that believe;
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where marke this, that it is called power, that is, it is not an emptie forme of godlinesse, but an effectuall preualent power, that puts not upon us onely the washy colour of a good profession,
where mark this, that it is called power, that is, it is not an empty Form of godliness, but an effectual prevalent power, that puts not upon us only the washy colour of a good profession,
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but that dies the heart in graine with grace and holinesse, that doth not onely alter that superficies,
but that die the heart in grain with grace and holiness, that does not only altar that superficies,
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but changeth the whole frame of the heart, and turnes the rudder of the life, and guides the course to a quite contrary point of the compasse.
but changes the Whole frame of the heart, and turns the rudder of the life, and guides the course to a quite contrary point of the compass.
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And this differs from the forme of godlinesse, that wee spake of before, as the life differs from the picture,
And this differs from the Form of godliness, that we spoke of before, as the life differs from the picture,
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as the substance differs from the shadow, as that which hath sinewes and efficatiousnesse in it, from that which is weake and powerlesse.
as the substance differs from the shadow, as that which hath sinews and efficatiousnesse in it, from that which is weak and powerless.
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This vertue and power that comes from Christ, when God meanes to make one a liuing man, it doth not only make proffers & offers, it doth not onely breed in the heart good desires and purposes, that when they come to the birth, have no strength to bring forth;
This virtue and power that comes from christ, when God means to make one a living man, it does not only make proffers & offers, it does not only breed in the heart good Desires and Purposes, that when they come to the birth, have no strength to bring forth;
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but it so plants them in the heart, that they live there as the creatures live in their owne elements;
but it so plants them in the heart, that they live there as the creatures live in their own elements;
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whereas in those that have their old hearts, and their old natures still, they wither and vanish away,
whereas in those that have their old hearts, and their old nature's still, they wither and vanish away,
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as plants that are in a soile that is not connaturall and sutable to them.
as plants that Are in a soil that is not connatural and suitable to them.
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And therefore if wee would know whether this life be wrought in us or no, let us consider whether ever wee have had experience of such a great power and vertue, of such an influence from Christ, that may change us and reforme and renew us,
And Therefore if we would know whither this life be wrought in us or not, let us Consider whither ever we have had experience of such a great power and virtue, of such an influence from christ, that may change us and reform and renew us,
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and make us not onely willing to liue a holy life, to have our lusts mortified, to pray fervently,
and make us not only willing to live a holy life, to have our Lustiest mortified, to pray fervently,
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and to keepe the Sabbath with delight, but that enableth us to doe these things also;
and to keep the Sabbath with delight, but that enableth us to do these things also;
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as the Apostle speaks, I am able to doe all things through Christ that strengtheneth me.
as the Apostle speaks, I am able to do all things through christ that strengtheneth me.
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So much shall serve to shew you, that we are by nature dead, & that yet there is a life to bee had that is contrary to that death.
So much shall serve to show you, that we Are by nature dead, & that yet there is a life to be had that is contrary to that death.
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Now for application of this, which shall be threefold. First, let us be exhorted to beleeve, that there is such a life;
Now for application of this, which shall be threefold. First, let us be exhorted to believe, that there is such a life;
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for it is said, Col. 3. that this life is hid with Christ in God: it is hid, and therefore to be beleeved;
for it is said, Col. 3. that this life is hid with christ in God: it is hid, and Therefore to be believed;
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for things that wee see, wee need not to beleeve.
for things that we see, we need not to believe.
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Now that wee may know why it is said to be a hidden life, let us consider, From whom it is hid, and With what it is hid.
Now that we may know why it is said to be a hidden life, let us Consider, From whom it is hid, and With what it is hid.
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From whom is it hid? It is hid from naturall men, even as colours are hid from a blinde man,
From whom is it hid? It is hid from natural men, even as colours Are hid from a blind man,
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or as they are hidde in the darke.
or as they Are hid in the dark.
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The colours are there, but they are hid from man, because either hee wants an eye,
The colours Are there, but they Are hid from man, Because either he Wants an eye,
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or he wants light to seethem. Againe, with what is it hid? This spirituall life, this life of grace, is hid with this naturall life;
or he Wants Light to seethem. Again, with what is it hid? This spiritual life, this life of grace, is hid with this natural life;
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wesee men breathe and live, but this life is within, wee are not able to see it.
wesee men breathe and live, but this life is within, we Are not able to see it.
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Againe, it is hid under a base out-side, even as Christ was hid under a Carpenters sonne,
Again, it is hid under a base outside, even as christ was hid under a Carpenters son,
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as the wisedome of God is hid under the foolishnesse of preaching, as those whom the world was not worthy of were hid under sheep-skins,
as the Wisdom of God is hid under the foolishness of preaching, as those whom the world was not worthy of were hid under sheepskins,
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and goat-skins, Hebr. 11. and as the great mysteries of salvation are hid under the meane elements of Bread and Wine:
and goatskins, Hebrew 11. and as the great Mysteres of salvation Are hid under the mean elements of Bred and Wine:
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after the same manner this life is hid;
After the same manner this life is hid;
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I say under a base out-side, because those that live this life of grace, for the most part, are base and contemtible in the eye of the world:
I say under a base outside, Because those that live this life of grace, for the most part, Are base and contemptible in the eye of the world:
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And this is another thing that hides this life from us. And thirdly, it is hidden with the infirmities of the Saints;
And this is Another thing that hides this life from us. And Thirdly, it is hidden with the infirmities of the Saints;
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even as you see this naturall life hid in a swound, or as reason is hid in drunkennesse, there is life there,
even as you see this natural life hid in a swoon, or as reason is hid in Drunkenness, there is life there,
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and reason there, but it is not seene.
and reason there, but it is not seen.
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It cannot be denied that the holiest men have many infirmities, (as you know David and Peter what they fell into) and because of that wee cannot see this spirituall life,
It cannot be denied that the Holiest men have many infirmities, (as you know David and Peter what they fell into) and Because of that we cannot see this spiritual life,
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but are ready to thinke for the time that there is no life in them.
but Are ready to think for the time that there is no life in them.
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And last of all, this life is hid from us by misreports, even as Christ was hid from the world, being reported to be a Wine-bibber, and a companion of gluttons, and one that cast out Divels through Beelzebub the Prince of Divels; thus he was hid:
And last of all, this life is hid from us by misreports, even as christ was hid from the world, being reported to be a Winebibber, and a Companion of gluttons, and one that cast out Devils through Beelzebub the Prince of Devils; thus he was hid:
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And so the Apostle Paul, and the rest of the Apostles were hid from the world after this manner, in 2 Cor. 6. saith he, Wee are as deceivers though true, that is,
And so the Apostle Paul, and the rest of the Apostles were hid from the world After this manner, in 2 Cor. 6. Says he, we Are as deceivers though true, that is,
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though wee be true, yet saith he, we are deceivers, that is, we are reported to be deceitfull and false men.
though we be true, yet Says he, we Are deceivers, that is, we Are reported to be deceitful and false men.
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Therfore those that are in great place, should take speciall heede how they admit reports:
Therefore those that Are in great place, should take special heed how they admit reports:
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for you shall finde this, that in all ages, in all stories, men for the most part have beene mis-reported, good men the worst reported of, and evill men the best;
for you shall find this, that in all ages, in all stories, men for the most part have been misreported, good men the worst reported of, and evil men the best;
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so that if wee judge by reports, wee shall justifie the wicked, and condemne the generation of the just.
so that if we judge by reports, we shall justify the wicked, and condemn the generation of the just.
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I say, all these waies this life is hid from us;
I say, all these ways this life is hid from us;
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and therefore wee must beleeve it, though we may help our selves a little with experience.
and Therefore we must believe it, though we may help our selves a little with experience.
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We see there is a generation of men, whose life is not in carnall pleasures and delights, that give not themselves up to sinne against God,
We see there is a generation of men, whose life is not in carnal pleasures and delights, that give not themselves up to sin against God,
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and it is certaine that no man can live without some delight, no creature can live without it:
and it is certain that no man can live without Some delight, no creature can live without it:
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since therefore their delight is not in these things, it is likely that there is another life that they liue, that is,
since Therefore their delight is not in these things, it is likely that there is Another life that they live, that is,
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an inward and retired life, even this life, which is hid with Christ in God. Again, you see there is a generation of men, that are willing to suffer tortures,
an inward and retired life, even this life, which is hid with christ in God. Again, you see there is a generation of men, that Are willing to suffer tortures,
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and imprisonments, yea death it selfe:
and imprisonments, yea death it self:
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and surely they would not be so willing to part with this naturall life, if there were not a better life, a life that they set a higher price upon:
and surely they would not be so willing to part with this natural life, if there were not a better life, a life that they Set a higher price upon:
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I say, they would not let this goe, if they had not hope of another. Thus we may helpe our selves with experience, but yet we must beleeve it.
I say, they would not let this go, if they had not hope of Another. Thus we may help our selves with experience, but yet we must believe it.
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And this is the first vse that wee are to make of this, to beleeve that there is such a life.
And this is the First use that we Are to make of this, to believe that there is such a life.
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Secondly, if hee that hath not this life is not in Christ, why then, my beloved, it concernes us to see that wee have the fruits and effects of this spirituall life in us, that that change bee wrought in us, that wee spake of, that we have those motions and those actions, that proceede from an inward principle of life, that wee have that attractive disposition,
Secondly, if he that hath not this life is not in christ, why then, my Beloved, it concerns us to see that we have the fruits and effects of this spiritual life in us, that that change be wrought in us, that we spoke of, that we have those motions and those actions, that proceed from an inward principle of life, that we have that Attractive disposition,
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and that expulsive disposition which may empty our hearts of all known sinne, which is also an effect of this life.
and that expulsive disposition which may empty our hearts of all known sin, which is also an Effect of this life.
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And this further we must chiefly look to that we love the brethren, which for ought I see the holy Ghost points at above all other signs of this spiritual life;
And this further we must chiefly look to that we love the brothers, which for ought I see the holy Ghost points At above all other Signs of this spiritual life;
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you have it 1 Ioh. 3. 14. We know by this that we are passed frō death to life, because we love the brethren.
you have it 1 John 3. 14. We know by this that we Are passed from death to life, Because we love the brothers.
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You know a dead member hath no sympathie with the rest, but a living member hath a fellow feeling,
You know a dead member hath no Sympathy with the rest, but a living member hath a fellow feeling,
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yea a quicke and exquisite sense within, when anie of the members are pained or hazzarded.
yea a quick and exquisite sense within, when any of the members Are pained or hazarded.
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Therefore let us labour to find this character of life in our selves by being affected to our neighbours and brethren,
Therefore let us labour to find this character of life in our selves by being affected to our neighbours and brothers,
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& the Churches abroad, by having bowels of cōpassion in us, to melt over their condition,
& the Churches abroad, by having bowels of compassion in us, to melt over their condition,
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& to desire their safty as our own.
& to desire their safety as our own.
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For why should we not? are they not the same Church of God as we are? are they not bought with the same price,
For why should we not? Are they not the same Church of God as we Are? Are they not bought with the same price,
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& are they not as dear to God? and certainly, if we shew love to any Church,
& Are they not as dear to God? and Certainly, if we show love to any Church,
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because it is a Church, we would do it to one as well as to another.
Because it is a Church, we would do it to one as well as to Another.
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Again, we have reason to commiserate them for our owne sakes.
Again, we have reason to commiserate them for our own sakes.
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For we cannot stand alone, and God hath so ordered it in his providence, Luke 6. 38. that looke what measure we mete to others, in their distresse, men shal measure the same to us in our necessitie;
For we cannot stand alone, and God hath so ordered it in his providence, Lycia 6. 38. that look what measure we meet to Others, in their distress, men shall measure the same to us in our necessity;
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and how soone the fire may take here also, we know not;
and how soon the fire may take Here also, we know not;
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But this you shall finde in the prophefie of Ieremiah, when the nations dranke of the cup of Gods wrath, we see there the cup went round, everie nation dranke of it, some more, some lesse.
But this you shall find in the prophesy of Jeremiah, when the Nations drank of the cup of God's wrath, we see there the cup went round, every Nation drank of it, Some more, Some less.
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But if men doe not doe it, yet certainely God will recompence us with good if we doe it, with ill if wee omit it.
But if men do not do it, yet Certainly God will recompense us with good if we do it, with ill if we omit it.
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For though he seeme angrie with his Churches for a time, as David was with Absalom; yet as Ioab never did David so acceptable a turne in all his life,
For though he seem angry with his Churches for a time, as David was with Absalom; yet as Ioab never did David so acceptable a turn in all his life,
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as when he sought to bring home Absalom his banished sonne, though hee were angrie with him, (because his inward affection was toward him all the while) so wee cannot doe God a more acceptable turne,
as when he sought to bring home Absalom his banished son, though he were angry with him, (Because his inward affection was towards him all the while) so we cannot do God a more acceptable turn,
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than to helpe his Churches, though for the present they seeme to bee under the cloud of his anger.
than to help his Churches, though for the present they seem to be under the cloud of his anger.
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And doubtlesse the Lord would take it exceeding ill, if we should neglect our duety to them, (as I hope we doe not,
And doubtless the Lord would take it exceeding ill, if we should neglect our duty to them, (as I hope we do not,
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and shall not,) as you see, Iud. 5. 23. We see there how the Lord is affected in such a case as this;
and shall not,) as you see, Iud. 5. 23. We see there how the Lord is affected in such a case as this;
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Curse ye Meroz, saith the Angel of the Lord; Curse you Meroz, Says the Angel of the Lord;
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yea curse the inhabitants of Meroz bitterly, because they came not to helpe the Lord, to helpe the Lord against the mighty. yea curse the inhabitants of Meroz bitterly, Because they Come not to help the Lord, to help the Lord against the mighty.
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Marke, hee doth not say, because they did them any wrong, but because they came not out, but sate still;
Mark, he does not say, Because they did them any wrong, but Because they Come not out, but sat still;
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and you know the rule, that hee that keepes not off an iniurie when he may, he doth it.
and you know the Rule, that he that keeps not off an injury when he may, he does it.
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Againe, marke the ground why they came not out, because it was to helpe the Lord against the mightie.
Again, mark the ground why they Come not out, Because it was to help the Lord against the mighty.
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When the enemies were mightie, they had respect to their owne safetie, and sate still.
When the enemies were mighty, they had respect to their own safety, and sat still.
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and that phrase is to bee observed chiefly, they came not to helpe the Lord; it was not to helpe the Lord,
and that phrase is to be observed chiefly, they Come not to help the Lord; it was not to help the Lord,
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but to helpe the Churches at that time, and yet the Lord takes it as done to himselfe.
but to help the Churches At that time, and yet the Lord Takes it as done to himself.
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But now on the other side, as the Lord would take it ill, if wee doe it not,
But now on the other side, as the Lord would take it ill, if we do it not,
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so certainely if we doe it, he will take it exceeding well at our hands. This worke hath meate in the mouth of it, it brings a sure reward.
so Certainly if we do it, he will take it exceeding well At our hands. This work hath meat in the Mouth of it, it brings a sure reward.
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Even as the Arke when it was harboured by. Obed-Edom, and others, it brought a blessing to them;
Even as the Ark when it was Harboured by. Obed-Edom, and Others, it brought a blessing to them;
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so certainly the Church brings a blessing to those that defend it;
so Certainly the Church brings a blessing to those that defend it;
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whereas on the other side, when the Arke was violate, and ill used by the Philistines, & the men of Bethshemesh, you know how many thousands were slaine for it.
whereas on the other side, when the Ark was violate, and ill used by the philistines, & the men of Bethshemesh, you know how many thousands were slain for it.
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Whence I gather, If God would doe so much for that, which had but a typical holinesse, that was but a dead Temple, where he dwelt but for a time, what will he doe if his living Temple be destroied? For the people of God are his living Temple, Ier. 2. 3. it is said, Israel is a hallowed thing to the Lord, my first fruits;
Whence I gather, If God would do so much for that, which had but a typical holiness, that was but a dead Temple, where he dwelled but for a time, what will he do if his living Temple be destroyed? For the people of God Are his living Temple, Jeremiah 2. 3. it is said, Israel is a hallowed thing to the Lord, my First fruits;
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and therefore, hee that devours it, shall offend, and evill shall come to him, saith the Lord. and Therefore, he that devours it, shall offend, and evil shall come to him, Says the Lord.
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And therefore in helping the Church of God from being devoured by strangers, wee helpea hallowed people,
And Therefore in helping the Church of God from being devoured by Strangers, we helpea hallowed people,
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for wee see the Lord reckoned Israel so, though they were subject to manie failings. Let this therefore stirre us up to doe it with all diligence.
for we see the Lord reckoned Israel so, though they were Subject to many failings. Let this Therefore stir us up to do it with all diligence.
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We may fall out and in at home, and the vicessitude of fair weather and foule within our owne hemisphere may passe away,
We may fallen out and in At home, and the vicessitude of fair weather and foul within our own hemisphere may pass away,
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and blow over (as I hope it will, and I pray God it may) yet in the meane time,
and blow over (as I hope it will, and I pray God it may) yet in the mean time,
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if any of the Churches shall be swallowed up, you know that is a thing that cannot be recalled:
if any of the Churches shall be swallowed up, you know that is a thing that cannot be Recalled:
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Therefore let us resolve to doe our best, and to doe it in time.
Therefore let us resolve to do our best, and to do it in time.
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And this I will be bold to say for our encouragement, they are the Churches of God,
And this I will be bold to say for our encouragement, they Are the Churches of God,
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and there is a God in heaven that tendreth them, and hee is a God that delights to bee seene in the mounts,
and there is a God in heaven that tendereth them, and he is a God that delights to be seen in the mounts,
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even when things are past hope;
even when things Are passed hope;
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and though their enemies bee exceeding great and mightie, yet when they goe about to oppose the Church, they are as a heape of straw, that goes about to oppresse a cole of fire, that will consume them;
and though their enemies be exceeding great and mighty, yet when they go about to oppose the Church, they Are as a heap of straw, that Goes about to oppress a coal of fire, that will consume them;
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or as one that devoures a cup of poison, that will proove his death; or as one that goes about to overthrow a great stone, that fals backe againe,
or as one that devours a cup of poison, that will prove his death; or as one that Goes about to overthrow a great stone, that falls back again,
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and bruiseth him to powder; (they are all the Scriptures expressions, as you shall finde Zach. 12.) So I say, the Lord will deale with the enemies of his Churehes, and will preserve them;
and bruiseth him to powder; (they Are all the Scriptures expressions, as you shall find Zach 12.) So I say, the Lord will deal with the enemies of his Churches, and will preserve them;
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therefore let this hope encourage us to doe it the rather.
Therefore let this hope encourage us to do it the rather.
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For your Maiestie, wee are perswaded as your profession is, so your desires and intentions are most reall and firme:
For your Majesty, we Are persuaded as your profession is, so your Desires and intentions Are most real and firm:
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and when wee say wee are so perswaded, as Paul speakes in another case, we speake the truth and lie not, (for pulpets are not for flatterie;) but we speake as from God, in the sight of God;
and when we say we Are so persuaded, as Paul speaks in Another case, we speak the truth and lie not, (for pulpits Are not for flattery;) but we speak as from God, in the sighed of God;
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and a message from God may comfort, and encourage, and confirme you in it.
and a message from God may Comfort, and encourage, and confirm you in it.
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For us that are subjects, let us be exhorted to doe our parts, to contend and wrastle with God by praier,
For us that Are subject's, let us be exhorted to do our parts, to contend and wrestle with God by prayer,
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and not to let him rest, till hee have given rest to his Churches;
and not to let him rest, till he have given rest to his Churches;
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and not onely so, but that wee doe our parts, that which is within our compasse;
and not only so, but that we do our parts, that which is within our compass;
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especially as any have greater power and opportunitie of doing good, let them consider that excellent speech of Mordecay to Hester, Hest. 4. 24. If then hold thy tongue at this time, deliverance shall appeare to the lewes from another place,
especially as any have greater power and opportunity of doing good, let them Consider that excellent speech of Mordecai to Esther, Hest. 4. 24. If then hold thy tongue At this time, deliverance shall appear to the lewes from Another place,
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but thou and thy house shall perish. but thou and thy house shall perish.
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The meaning is this, then there was an opportunitie of doing good to the Church, (as you know then in what extremitie the Iewes were) therefore, saith he,
The meaning is this, then there was an opportunity of doing good to the Church, (as you know then in what extremity the Iewes were) Therefore, Says he,
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if thou doe not doe it, thou and thy house shall perish.
if thou do not do it, thou and thy house shall perish.
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For if any be an impediment, nay if any doe not doe their best, I pronounce this in the Name of the most true God, that shall make it good sooner or later, they and their houses shal perish,
For if any be an impediment, nay if any do not do their best, I pronounce this in the Name of the most true God, that shall make it good sooner or later, they and their houses shall perish,
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and be as the straw that we spake of, that oppresseth the coale of fire.
and be as the straw that we spoke of, that Oppresses the coal of fire.
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But on the other side, if they seeke to deliver the Churches from his and their enemies, there is this great advantage in it, it will move God to deliver them from their enemies againe,
But on the other side, if they seek to deliver the Churches from his and their enemies, there is this great advantage in it, it will move God to deliver them from their enemies again,
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or make their enemies to bee at peace with them;
or make their enemies to be At peace with them;
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as Salomon saith, When a mans wayes please the Lord, hee will make his enemies at peace with him.
as Solomon Says, When a men ways please the Lord, he will make his enemies At peace with him.
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Thirdly and lastly, let us be exhorted to live this life of grace, that is, to doe the duties of obedience, wherewith this life is nourished and maintained:
Thirdly and lastly, let us be exhorted to live this life of grace, that is, to do the duties of Obedience, wherewith this life is nourished and maintained:
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for so the Lord saith, He that keepes my Commandements shall live in them;
for so the Lord Says, He that keeps my commandments shall live in them;
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even as the flame lives in the oyle, or as the creature lives by its food:
even as the flame lives in the oil, or as the creature lives by its food:
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so a man lives by keeping the Commandements of God, that is, this spirituall life, this life of grace, it is maintained by doing the Commandements:
so a man lives by keeping the commandments of God, that is, this spiritual life, this life of grace, it is maintained by doing the commandments:
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whereas on the other side, everie motion out of the wayes of Gods Commandements, and into sinne, is like the motion of the fish out of the water, everie motion is a motion to death.
whereas on the other side, every motion out of the ways of God's commandments, and into sin, is like the motion of the Fish out of the water, every motion is a motion to death.
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And O that wee could thinke of sinne, of everie sinne, as a motion to death,
And Oh that we could think of sin, of every sin, as a motion to death,
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and of every good action as a putting on towards life;
and of every good actium as a putting on towards life;
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that wee could thinke this life of grace, to bee farre more excellent than the life of nature,
that we could think this life of grace, to be Far more excellent than the life of nature,
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or the life of sinfull lusts, and pleasures, and delights! for so it is.
or the life of sinful Lustiest, and pleasures, and delights! for so it is.
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Surely that life which God and Angels live, must needs bee the most excellent, and the fullest of joy; and this life they live.
Surely that life which God and Angels live, must needs be the most excellent, and the Fullest of joy; and this life they live.
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To incourage us to it, let us but consider, how God interlaceth this life of grace with the life of joy,
To encourage us to it, let us but Consider, how God interlaceth this life of grace with the life of joy,
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and of peace and outward prosperitie; as you see in diuerse examples.
and of peace and outward Prosperity; as you see in diverse Examples.
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Gideon, as long as he did the actions of this life, you know how hee prospered, gideon, as long as he did the actions of this life, you know how he prospered,
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but when hee set up a golden Ephod, after which the people went awhoring, it was the destruction of him and his house.
but when he Set up a golden Ephod, After which the people went awhoring, it was the destruction of him and his house.
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Salomon, how glorious was his rising!Solomon, how glorious was his rising!
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as a bright morning without clouds, and so hee continued to the evening of his life;
as a bright morning without Clouds, and so he continued to the evening of his life;
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but then when hee began to suffer rebellions in his Kingdome against God in matters of Religon, (as it is said he set up Ashtaroth, the abomination of the Zydonians, and Milcom, the abomination of the Antorites, &c.) then God stirred up rebellions against him,
but then when he began to suffer rebellions in his Kingdom against God in matters of Religion, (as it is said he Set up Ashtaroth, the abomination of the Zydonians, and Milcom, the abomination of the Antorites, etc.) then God stirred up rebellions against him,
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then it is said that Hadad, & Rhesin, and Ieroboam his own servant, lift up his hand against him;
then it is said that Hadad, & Rhesin, and Jeroboam his own servant, lift up his hand against him;
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for, saith the Text, he stirred them up for that cause:
for, Says the Text, he stirred them up for that cause:
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So that as long as Salomon did the actions of this life, God prospered him continually in a high degree;
So that as long as Solomon did the actions of this life, God prospered him continually in a high degree;
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and when he fell from it, hee fell from that peace which hee had.
and when he fell from it, he fell from that peace which he had.
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so God interlaceth this life of grace, with the life of joy, and peace, and outward prosperitie.
so God interlaceth this life of grace, with the life of joy, and peace, and outward Prosperity.
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The like you see in his some Rehobeam for three yeeres, when hee sought the Lord, saith the Text,
The like you see in his Some Rehoboam for three Years, when he sought the Lord, Says the Text,
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and did the actions of this life, 2 Chron. 11. so long he prospered, things went well with him,
and did the actions of this life, 2 Chronicles 11. so long he prospered, things went well with him,
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and in Ierusalem; but after three yeeres hee forsooke the Lord, and suffered the people to make them high places,
and in Ierusalem; but After three Years he forsook the Lord, and suffered the people to make them high places,
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then it is said in the Text, in the fifth yeare of his Reigne (God gave him two yeeres space) he poured out his wrath upon him and upon Ierusalem, by the hands of Shishack, the King of Egypt.
then it is said in the Text, in the fifth year of his Reign (God gave him two Years Molle) he poured out his wrath upon him and upon Ierusalem, by the hands of Shishack, the King of Egypt.
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Where it is to bee observed, that this evill fell upon him, not because Shishack was angry,
Where it is to be observed, that this evil fell upon him, not Because Shishack was angry,
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but because the Lord was angry with him; for it is not said, that it was Shishacks wrath, but the Lords wrath;
but Because the Lord was angry with him; for it is not said, that it was Shishacks wrath, but the lords wrath;
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hee was but the viall, but the instrument, through which Gods wrath was poured upon him:
he was but the vial, but the Instrument, through which God's wrath was poured upon him:
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But an example you shall finde of this most cleere in Vzziah, 2 Chron. 25. 6. it is said, that Vzziah sought the Lord all the dayes of Zechariah the Prophet, and as long as he sought the Lord, he prospered;
But an Exampl you shall find of this most clear in Uzziah, 2 Chronicles 25. 6. it is said, that Uzziah sought the Lord all the days of Zechariah the Prophet, and as long as he sought the Lord, he prospered;
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so long as he did the actions of this life, the life of ioy, and prosperitie,
so long as he did the actions of this life, the life of joy, and Prosperity,
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and peace ranne along with it;
and peace ran along with it;
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but after verse 10. when the Lord had helped him that he grew mightie, then saith the text, his heart was lift up to his destruction.
but After verse 10. when the Lord had helped him that he grew mighty, then Says the text, his heart was lift up to his destruction.
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So that even as you see blazing comets, though they bee but comets, yet as long as they keepe aloft, they shine bright,
So that even as you see blazing Comets, though they be but Comets, yet as long as they keep aloft, they shine bright,
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but when they begin to decline from their pitch, and fall to the earth, they vanish;
but when they begin to decline from their pitch, and fallen to the earth, they vanish;
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so when men for sake the Lord and minde earthly things, then they lose their light,
so when men for sake the Lord and mind earthly things, then they loose their Light,
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and are dissipated and come to destruction;
and Are dissipated and come to destruction;
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whereas you see on the other side, all holy and good Kings, that lived this life of grace constantly, they shined in the darke world,
whereas you see on the other side, all holy and good Kings, that lived this life of grace constantly, they shined in the dark world,
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as stars in a dark night, neither losing their light, nor falling from their place.
as Stars in a dark night, neither losing their Light, nor falling from their place.
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And this you shall finde in all the stories of the Kings of Israel and Iudah, that either their suffering of Idolatrie and superstition at home,
And this you shall find in all the stories of the Kings of Israel and Iudah, that either their suffering of Idolatry and Superstition At home,
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or their resting vpon Ashar and Egypt abroad, was the cause of all their miserie:
or their resting upon Ashar and Egypt abroad, was the cause of all their misery:
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for when they were in distresse, they sought to those nations that proved as broaken reedes, that did not onely deceive them,
for when they were in distress, they sought to those Nations that proved as broken redes, that did not only deceive them,
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but did runne into their hands.
but did run into their hands.
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On the other side you shall observe, that those that lived this life of grace perfectly, whose hearts were perfect with God, that emptied out all the old leaven of Idolatrie and superstition at home,
On the other side you shall observe, that those that lived this life of grace perfectly, whose hearts were perfect with God, that emptied out all the old leaven of Idolatry and Superstition At home,
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and in all their distresses and wants trusted vpon God;
and in all their Distresses and Wants trusted upon God;
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you shall finde, I say, proportionably as they did this, more or lesse, so they prospered.
you shall find, I say, proportionably as they did this, more or less, so they prospered.
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As you see in Asa, (it is the Prophets owne speech to him, that was sent to him from the Lord, 2. Chr. 16.) saith he, Asa, when there came a mightie army against thee of Lubyms and Ethiopians, that were (as it is in the Chapter before) as the sands on the sea for multitude,
As you see in Asa, (it is the prophets own speech to him, that was sent to him from the Lord, 2. Christ 16.) Says he, Asa, when there Come a mighty army against thee of Lubyms and Ethiopians, that were (as it is in the Chapter before) as the sands on the sea for multitude,
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yet because thou restedst on the Lord, he gave thee the victory over them; afterward a smal army escaped his hands.yet Because thou restedst on the Lord, he gave thee the victory over them; afterwards a small army escaped his hands.
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And why? Because he rested on the King of Aram. So likewise Iehosaphat, we see when he came backe from helping Achab, at the battell of Ramoth-Gilead, the Prophet Iehu meetes him, 2. Chr 9. 19. 2. and saith thus to him, Oh Iehosaphat, wilt thou helpe the wicked? wilt thou love those that hate the Lord? wrath is gone out against thee;
And why? Because he rested on the King of Aram. So likewise Jehoshaphat, we see when he Come back from helping Ahab, At the battle of Ramoth-Gilead, the Prophet Iehu meets him, 2. Christ 9. 19. 2. and Says thus to him, O Jehoshaphat, wilt thou help the wicked? wilt thou love those that hate the Lord? wrath is gone out against thee;
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and so in the next Chap. ver. 2. it is said, that a great armie came from beyond the sea, and Iehosaphat was sore afraid.
and so in the next Chap. for. 2. it is said, that a great army Come from beyond the sea, and Jehoshaphat was soar afraid.
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Likewise when hee ioined with Achaziah to make ships to go to Tarshish, the Prophet Eliezar goes to him,
Likewise when he joined with Ahaziah to make ships to go to Tarshish, the Prophet Eliezer Goes to him,
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and tels him, that God had broken the ships at Ezion-Geber because he had ioined with Achaziah the son of Achab, 2. Chron. 20. 35, 36. I might give you many examples more:
and tells him, that God had broken the ships At Ezion-Geber Because he had joined with Ahaziah the son of Ahab, 2. Chronicles 20. 35, 36. I might give you many Examples more:
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Iacob, though the thing were good which hee did (as you know he might seeke the blessing lawfully,Iacob, though the thing were good which he did (as you know he might seek the blessing lawfully,
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for it was promised to him) yet because he used evill meanes, Rebekah and hee,
for it was promised to him) yet Because he used evil means, Rebekah and he,
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and by a lie did deceive Isaac, you know what it cost him, hee was banished from his fathers house many yeares;
and by a lie did deceive Isaac, you know what it cost him, he was banished from his Father's house many Years;
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and you know how much sorrow Rebekah had for it, even for failing in the manner.
and you know how much sorrow Rebekah had for it, even for failing in the manner.
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So David, looke what intermission there was in doing the actions of this life, this spirituall life, you see likewise his troubles were.
So David, look what intermission there was in doing the actions of this life, this spiritual life, you see likewise his Troubles were.
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Therefore let us be exhorted to live this life of grace, seing wee have so great incouragment.
Therefore let us be exhorted to live this life of grace, sing we have so great Encouragement.
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I say, if you observe the Scriptures from the 2. Chron. 11. to the end of that book, (which is exceeding well worth your reading, where not onely the story of the Kings is set downe,
I say, if you observe the Scriptures from the 2. Chronicles 11. to the end of that book, (which is exceeding well worth your reading, where not only the story of the Kings is Set down,
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but the cause of all the accidents that did be fall them) you shall see all along,
but the cause of all the accidents that did be fallen them) you shall see all along,
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as they lived this life of grace, as they did the actions of this life, that is,
as they lived this life of grace, as they did the actions of this life, that is,
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as they kept their hearts perfect with God, so their outward ioy and prosperity was accordingly;
as they kept their hearts perfect with God, so their outward joy and Prosperity was accordingly;
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and the interruptions, and intermissions they found in this, was according to their intermission in that.
and the interruptions, and intermissions they found in this, was according to their intermission in that.
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Therefore let us bee exhorted to live this life:
Therefore let us be exhorted to live this life:
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For certainely every life hath an excellency and a sweetenesse in it more than any meere being,
For Certainly every life hath an excellency and a sweetness in it more than any mere being,
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and as any life exceedes other, so it hath it more;
and as any life exceeds other, so it hath it more;
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as the life of a man exceedes the life of a beast, and the life of grace exceedes the life of a man,
as the life of a man exceeds the life of a beast, and the life of grace exceeds the life of a man,
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and therefore it is more capacious of greater ioy, and of greater griefe:
and Therefore it is more capacious of greater joy, and of greater grief:
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On the other side, as you know the ioy of the Saints is unspeakable and glorious, and passeth all understanding, so the despaire and horrour of conscience against it, exceedes as much.
On the other side, as you know the joy of the Saints is unspeakable and glorious, and passes all understanding, so the despair and horror of conscience against it, exceeds as much.
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And let us marke this, that as hee that lives the life of a beast destroyes himselfe as a man, so he that lives the life of a man, that is, the life of reason onely, the life of humane wisedome & policie, destroyes himself as a christian.
And let us mark this, that as he that lives the life of a beast Destroys himself as a man, so he that lives the life of a man, that is, the life of reason only, the life of humane Wisdom & policy, Destroys himself as a christian.
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Therfore let us be exhorted to live this life of grace, which is best for our selves;
Therefore let us be exhorted to live this life of grace, which is best for our selves;
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yea let us abound in the actions of this life, let us live it as much as may be;
yea let us abound in the actions of this life, let us live it as much as may be;
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for one man may live more in a day than another doth in a yeare: for life is in action;
for one man may live more in a day than Another does in a year: for life is in actium;
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so much as we do, as far as we exercise this spiritual life, so much we live;
so much as we do, as Far as we exercise this spiritual life, so much we live;
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and look what time we spend vainely, and idly, so much of our life death possesseth,
and look what time we spend vainly, and idly, so much of our life death Possesses,
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as it is said of the woman that lives in pleasures, 1. Tim. 5. 6. Shee is dead while shee liveth.
as it is said of the woman that lives in pleasures, 1. Tim. 5. 6. She is dead while she lives.
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Now the God of life work this life of grace in those in whom it is yet wanting,
Now the God of life work this life of grace in those in whom it is yet wanting,
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and increase and inlarge this life in all those in whom it is alreadie.
and increase and enlarge this life in all those in whom it is already.
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❧ A Sensible Demonstration Of the DEITY.
❧ A Sensible Demonstration Of the DEITY.
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ISA. 64. 4. For since the beginning of the world, men have not heard nor perceived by the eare,
ISAIAH 64. 4. For since the beginning of the world, men have not herd nor perceived by the ear,
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neither hath the eye seene another God, besides thee, which doth so to him that waiteth for him.
neither hath the eye seen Another God, beside thee, which does so to him that waits for him.
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THis particle For, which you have for the first word, hath such a reference to those before, that we must take in likewise the third verse.
THis particle For, which you have for the First word, hath such a Referente to those before, that we must take in likewise the third verse.
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When thou didst terrible things, which wee looked not for, thou camest downe, the mountaines flowed downe at thy presence: For since the beginning &c. We know in the new Translat.
When thou didst terrible things, which we looked not for, thou camest down, the Mountains flowed down At thy presence: For since the beginning etc. We know in the new Translate.
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the words are read somewhat otherwise;
the words Are read somewhat otherwise;
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but if you looke into the margine of your bookes, you shall finde the same reading we now use,
but if you look into the Margin of your books, you shall find the same reading we now use,
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and that I take to be agreeable with the originall, and neerer the scope of the Prophet in that place.
and that I take to be agreeable with the original, and nearer the scope of the Prophet in that place.
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The words, at the first reading, seeme to bee somewhat obscure, but in briefe the plain meaning is this;
The words, At the First reading, seem to be somewhat Obscure, but in brief the plain meaning is this;
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When the people of Israel were oppressed with enemies, more potent & mightier than themselves, the Prophet, in his owne name,
When the people of Israel were oppressed with enemies, more potent & Mightier than themselves, the Prophet, in his own name,
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and in the name of the people, makes this prayer unto the Lord;
and in the name of the people, makes this prayer unto the Lord;
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O Lord, we beseech thee, breake the heavens and come down, that the mountaines may flow downe at thy presence. O Lord, we beseech thee, break the heavens and come down, that the Mountains may flow down At thy presence.
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And whereas it might be said, Our enemies are mightie, and as great as mountaines; Yet, O Lord, the mountaines melt at thy presence:
And whereas it might be said, Our enemies Are mighty, and as great as Mountains; Yet, Oh Lord, the Mountains melt At thy presence:
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Or even as the water boyleth when the fire burneth under it; so do the nations tremble at thy presence.
Or even as the water boileth when the fire burns under it; so do the Nations tremble At thy presence.
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And this prayer is enforced with this reason; O Lord, heretofore thou hast done terrible things, against those that provoked thee:
And this prayer is Enforced with this reason; Oh Lord, heretofore thou hast done terrible things, against those that provoked thee:
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againe, thou hast done great things for those that wait for thee;
again, thou hast done great things for those that wait for thee;
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therefore, we beseech thee, as thou hast done heretofore, so now breake the heavens and come downe &c.
Therefore, we beseech thee, as thou hast done heretofore, so now break the heavens and come down etc.
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And if it be objected, It may be there were some other causes of all these evills, that befall us: the Prophet answereth no;
And if it be objected, It may be there were Some other Causes of all these evils, that befall us: the Prophet Answers not;
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that it was not in the power of the creature, but the comming downe of the Lord, at whose presence the mountaines melted, that is,
that it was not in the power of the creature, but the coming down of the Lord, At whose presence the Mountains melted, that is,
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as a heape of waxe, or lead, sinketh and falleth downe when fire is put to it,
as a heap of wax, or led, sinks and falls down when fire is put to it,
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so the mightiest nations melt away, when thou commest to doe any work for us.
so the Mightiest Nations melt away, when thou Comest to do any work for us.
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And if it be againe objected, But there is all the question, whether there be such a God or no, by whose providence these things are brought to passe:
And if it be again objected, But there is all the question, whither there be such a God or no, by whose providence these things Are brought to pass:
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To this the Prophet answers in the fourth verse, For since the beginning of the world, men have not heard, nor perceived by the care;
To this the Prophet answers in the fourth verse, For since the beginning of the world, men have not herd, nor perceived by the care;
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neither hath the eye seen, another God, besides thee, which doth such things for him that waiteth for him. neither hath the eye seen, Another God, beside thee, which does such things for him that waits for him.
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As if he should say, Indeed there is the testimonie of the Scriptures, there is the witness of the Prophets,
As if he should say, Indeed there is the testimony of the Scriptures, there is the witness of the prophets,
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and evidence of miracles, that all things are done by the providence of God, but yet (saith hee) I will leave all these things,
and evidence of Miracles, that all things Are done by the providence of God, but yet (Says he) I will leave all these things,
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and appeale to the works of Nature, even to the things that the eye hath seene, and the eare hath heard;
and appeal to the works of Nature, even to the things that the eye hath seen, and the ear hath herd;
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for from them it is manifest that there is a God, and that hee it is who hath done these terrible things which we looked not for.
for from them it is manifest that there is a God, and that he it is who hath done these terrible things which we looked not for.
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But not to stand long in the explication of the words, you shall finde these three points lying evidently before you.
But not to stand long in the explication of the words, you shall find these three points lying evidently before you.
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First, That even from the things that the eye seeth, and the eare heareth, it is manifest that God is,
First, That even from the things that the eye sees, and the ear hears, it is manifest that God is,
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and that it is he that doth these terrible things that we looked not for. Secondly, That this God is one, and that there is no God besides;
and that it is he that does these terrible things that we looked not for. Secondly, That this God is one, and that there is no God beside;
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the Idols and the dung-hill gods of the Gentiles are no gods. the Idols and the dunghill God's of the Gentiles Are no God's.
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Lastly, As he doth terrible things to those that provoke him, so likewise great and wonderfull things for those who wait for him.
Lastly, As he does terrible things to those that provoke him, so likewise great and wonderful things for those who wait for him.
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These are the three points which arise from these words; and of these in order: And first for the first, That
These Are the three points which arise from these words; and of these in order: And First for the First, That
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It is manifest from the things that the eye seeeth, and the eare heareth, from day to day, that God is, It is manifest from the things that the eye seeth, and the ear hears, from day to day, that God is,
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and that it is by his providence that all things are done in the world. and that it is by his providence that all things Are done in the world.
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Now wee must know, that this point, That God is, and that by his providence all things come to passe;
Now we must know, that this point, That God is, and that by his providence all things come to pass;
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I say, this is made plain to us two wayes: First, by Faith, out of the bookes of the Scripture.
I say, this is made plain to us two ways: First, by Faith, out of the books of the Scripture.
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Secondly, by Reason, out of the books of the creatures. Out of the bookes of the Scriptures;
Secondly, by Reason, out of the books of the creatures. Out of the books of the Scriptures;
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& that you shall see, Heb. 11. 3. By Faith we beleeve that the worlds were made by God;
& that you shall see, Hebrew 11. 3. By Faith we believe that the world's were made by God;
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and in the sixth verse, He who commeth to God, must beleeve that God is, and that he is a rewarder of those that seeke him.
and in the sixth verse, He who comes to God, must believe that God is, and that he is a rewarder of those that seek him.
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Here is mention made of the first way of knowing that God is.
Here is mention made of the First Way of knowing that God is.
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The second way you shall have set downe in Rom. 1. 20. The invisible things of him, that is, his eternall power and Godhead, are clearely seene, being understood by the things that are made:
The second Way you shall have Set down in Rom. 1. 20. The invisible things of him, that is, his Eternal power and Godhead, Are clearly seen, being understood by the things that Are made:
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that is, though the eternall power and Godhead be in themselves invisible, yet by the things that are seene and heard, they may be made known and manifested to us:
that is, though the Eternal power and Godhead be in themselves invisible, yet by the things that Are seen and herd, they may be made known and manifested to us:
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so likewise, Act. 17. 27, 28. If so be we might grope after him, and finde him;
so likewise, Act. 17. 27, 28. If so be we might grope After him, and find him;
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for in him we live, and move, and have our beeing: for in him we live, and move, and have our being:
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as if he should say, The verie things wee heare, and see, and taste, and handle with our hands, doe all demonstrate that God is; which is the verie same the Prophet saith here, Since the beginning of the world they have not heard,
as if he should say, The very things we hear, and see, and taste, and handle with our hands, do all demonstrate that God is; which is the very same the Prophet Says Here, Since the beginning of the world they have not herd,
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nor understood with their eare, nor seene with their eye, another God besides thee, which doth so for him that waiteth for him. nor understood with their ear, nor seen with their eye, Another God beside thee, which does so for him that waits for him.
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For we must know, that the things revealed unto us, are of two sorts.
For we must know, that the things revealed unto us, Are of two sorts.
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Such as have no impression upon the creature, such are the mysteries of the Trinitie, and of the Gospell; these are only revealed.
Such as have no impression upon the creature, such Are the Mysteres of the Trinity, and of the Gospel; these Are only revealed.
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Others there are, which have certaine characters of them set upon the creatures, so that you may discerne them;
Others there Are, which have certain characters of them Set upon the creatures, so that you may discern them;
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and amongst the rest this is one of the maine, that God is, and that by his providence all things are disposed, in heaven and earth.
and among the rest this is one of the main, that God is, and that by his providence all things Are disposed, in heaven and earth.
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And although it may bee though that there are none that doubt of this, yet these proofes are usefull, partly because they serve to answer those secret objections of Atheisme, which we are all subject to;
And although it may be though that there Are none that doubt of this, yet these proofs Are useful, partly Because they serve to answer those secret objections of Atheism, which we Are all Subject to;
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and partly because they strengthen that Principle in us, that God is: which is very necessarie to bee confirmed, seeing it is the maine and principall foundation of all Christian religion,
and partly Because they strengthen that Principle in us, that God is: which is very necessary to be confirmed, seeing it is the main and principal Foundation of all Christian Religion,
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and can never sufficiently enough bee rammed downe, as being that that must beare all the waight of the building;
and can never sufficiently enough be rammed down, as being that that must bear all the weight of the building;
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therefore let no man thinke, that those proofes that we shall use for the manifestation of this truth, are a thing altogether needlesse;
Therefore let no man think, that those proofs that we shall use for the manifestation of this truth, Are a thing altogether needless;
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for certainely wheresoever the Scripture hath a mouth to speake, there it is usefull for us to have an eare to heare.
for Certainly wheresoever the Scripture hath a Mouth to speak, there it is useful for us to have an ear to hear.
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First, therefore if we doe but in generall behold the universe, and looke upon the building of heaven and earth, wee may easily discerne therein, the eternall power and godhead of the maker of it.
First, Therefore if we do but in general behold the universe, and look upon the building of heaven and earth, we may Easily discern therein, the Eternal power and godhead of the maker of it.
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Suppose a man bred and brought up in some hollow cave of the earth, hauing a house there built,
Suppose a man bred and brought up in Some hollow cave of the earth, having a house there built,
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and things necessarie provided for him, and let him afterwards, (when hee comes to a full use of understanding,
and things necessary provided for him, and let him afterwards, (when he comes to a full use of understanding,
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and not before) bee brought and set upon the face of the earth, and there let him see the glorious beauty of the Sun,
and not before) be brought and Set upon the face of the earth, and there let him see the glorious beauty of the Sun,
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and feele the heat of it, the force of the windes, and see the swiftnesse of the clouds, the ebbing and flowing of the seas, the apparelling of the earth;
and feel the heat of it, the force of the winds, and see the swiftness of the Clouds, the ebbing and flowing of the Seas, the appareling of the earth;
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let him see the course of the heavens, and the fearefull darkenesse that followeth upon the setting of the Sunne;
let him see the course of the heavens, and the fearful darkness that follows upon the setting of the Sun;
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and after that the Moone and stars lighted up for the use of men and beasts;
and After that the Moon and Stars lighted up for the use of men and beasts;
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would hee not wonder at all that, which we by reason of long assiduitie make nothing of? It's a true rule, Sapientis est rerum manifestarum causas quaerere;
would he not wonder At all that, which we by reason of long assiduity make nothing of? It's a true Rule, Sapientis est rerum manifestarum causas quaerere;
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a wise man enquireth after causes of manifest things, which another man passeth over, and asketh not the ground and reason of.
a wise man enquireth After Causes of manifest things, which Another man passes over, and asks not the ground and reason of.
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And in this inquisition, when he findeth that man is best of the creatures, and yet was not able to raise such a roofe as the heavens,
And in this inquisition, when he finds that man is best of the creatures, and yet was not able to raise such a roof as the heavens,
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nor such a floore as the earth, hee must needes conclude, that some one better and more able than man, was the maker of all these things, which man could not make of himselfe.
nor such a floor as the earth, he must needs conclude, that Some one better and more able than man, was the maker of all these things, which man could not make of himself.
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And if it bee objected, But this workeman is no where to bee seene, though these things are to be seene.
And if it be objected, But this workman is no where to be seen, though these things Are to be seen.
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I answer, that as it is, when you see a magnificent palace, the builder of that many times is not to be seene,
I answer, that as it is, when you see a magnificent palace, the builder of that many times is not to be seen,
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yet we will say it could not bee done but by some wise Architect, whose wisedome and abilitie was answerable to the work;
yet we will say it could not be done but by Some wise Architect, whose Wisdom and ability was answerable to the work;
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or when wee see a faire river runne, though we see not the spring from whence it issues,
or when we see a fair river run, though we see not the spring from whence it issues,
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yet we conclude, that there is a well-head somewhere, that produceth these streames;
yet we conclude, that there is a wellhead somewhere, that Produceth these streams;
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so when we shall see the succession of creatures passing along by their generations, a wise man will say,
so when we shall see the succession of creatures passing along by their generations, a wise man will say,
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Surely there is a principle, a first cause, a wellhead, whence they doe flow, though hee see it not.
Surely there is a principle, a First cause, a wellhead, whence they do flow, though he see it not.
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But this is but in generall, if we should bring you to the particular observation of the creatures, it wil be more evident,
But this is but in general, if we should bring you to the particular observation of the creatures, it will be more evident,
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even by the things that the eye seeth, and the eare heareth, that there is a God, by whose providence all things are disposed;
even by the things that the eye sees, and the ear hears, that there is a God, by whose providence all things Are disposed;
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and we will instance in these particulars.
and we will instance in these particulars.
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First, we may observe by that consent, which ariseth from so many differences, and contrarieties amongst the creatures;
First, we may observe by that consent, which arises from so many differences, and contrarieties among the creatures;
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if you looke into the fabricke of the world, you shall behold one thing contrary to another, one thing fighting against another, fire destroying water, drinesse destroying moisture,
if you look into the fabric of the world, you shall behold one thing contrary to Another, one thing fighting against Another, fire destroying water, dryness destroying moisture,
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and moisture drinesse, &c. yet withall you shall see these brought to a comely agreement, comming together to build up and maintaine the whole Vniverse;
and moisture dryness, etc. yet withal you shall see these brought to a comely agreement, coming together to built up and maintain the Whole Universe;
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how could this be done but by somewise Commander?
how could this be done but by somewise Commander?
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If you should see upon an Instrument twenty dissonant strings, and they all brought into one harmony, we would say that some skilfull Musitian had the tuning of it;
If you should see upon an Instrument twenty dissonant strings, and they all brought into one harmony, we would say that Some skilful Musician had the tuning of it;
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and when we looke into the world, and see so many contrary things, and all those brought to so sweete a harmony as they are, must wee not needes acknowledge, that there is some wise Agent, that intendeth one & remitteth another,
and when we look into the world, and see so many contrary things, and all those brought to so sweet a harmony as they Are, must we not needs acknowledge, that there is Some wise Agent, that intends one & remitteth Another,
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and so maketh an usefull mixture of all? And this is the first thing we are to observe;
and so makes an useful mixture of all? And this is the First thing we Are to observe;
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for how could so many contrarieties meete in one, except they were guid ed by one which is above them all?
for how could so many contrarieties meet in one, except they were guide ed by one which is above them all?
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The next thing amongst the things which the eye hath seene, and the eare hath heard, by which this is manifested, is the fitting and composing of one thing to another.
The next thing among the things which the eye hath seen, and the ear hath herd, by which this is manifested, is the fitting and composing of one thing to Another.
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If we should come into the shop of a Ioiner, or some curious Smith, and see there all things fitted one to another;
If we should come into the shop of a Joiner, or Some curious Smith, and see there all things fitted one to Another;
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the sheath to the knife, the scabbard to the sword, wee would say this was not done by accident, but by art:
the sheath to the knife, the scabbard to the sword, we would say this was not done by accident, but by art:
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when we come into the shop of Nature, and see there all the workes of Nature,
when we come into the shop of Nature, and see there all the works of Nature,
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thus squared and fitted one to another, shall we not also acknowledge that there is a high and wise Agent, that hath done all this? As for example:
thus squared and fitted one to Another, shall we not also acknowledge that there is a high and wise Agent, that hath done all this? As for Exampl:
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had God made the eye, and not colour for a fit object of the eye, to what end had the eye beene made? if hee had made the eye and colours,
had God made the eye, and not colour for a fit Object of the eye, to what end had the eye been made? if he had made the eye and colours,
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and no light to discover the colours, the two first had beene to no purpose;
and no Light to discover the colours, the two First had been to no purpose;
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and if hee had made these three, and not another transparent bodie, as the aire is, through which the colours might be transmitted to the eye, the three former had beene to no purpose;
and if he had made these three, and not Another transparent body, as the air is, through which the colours might be transmitted to the eye, the three former had been to no purpose;
cc cs pns31 vhd vvn d crd, cc xx j-jn j n1, c-acp dt n1 vbz, p-acp r-crq dt n2 vmd vbi vvn p-acp dt n1, dt crd j vhd vbn pc-acp dx n1;
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but out of them all thus fitted the one to the other, there resulteth an usefull and perfect worke:
but out of them all thus fitted the one to the other, there resulteth an useful and perfect work:
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the like we may say of the rest.
the like we may say of the rest.
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So that the verie things that the eye seeth, and the eare heareth, maketh it manifest, that there is such a God as made all these things.
So that the very things that the eye sees, and the ear hears, makes it manifest, that there is such a God as made all these things.
av cst dt j n2 cst dt n1 vvz, cc dt n1 vvz, vvz pn31 j, cst pc-acp vbz d dt n1 a-acp vvd d d n2.
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If you looke into the fabricke of the world, and behold all other particulars, you shall see the like.
If you look into the fabric of the world, and behold all other particulars, you shall see the like.
cs pn22 vvb p-acp dt n1 pp-f dt n1, cc vvb d j-jn n2-j, pn22 vmb vvi dt j.
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The plants which thrust their mouthes into the earth, draw sufficient nourishment from the place where they are set;
The plants which thrust their mouths into the earth, draw sufficient nourishment from the place where they Are Set;
dt n2 r-crq vvd po32 n2 p-acp dt n1, vvb j n1 p-acp dt n1 c-crq pns32 vbr vvn;
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therfore as they neede no motion, so they have no motion given them, onely a naturall power to spread their rootes in the earth,
Therefore as they need no motion, so they have no motion given them, only a natural power to spread their roots in the earth,
av c-acp pns32 vvb av-dx n1, av pns32 vhb dx n1 vvn pno32, av-j dt j n1 pc-acp vvi po32 n2 p-acp dt n1,
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for the farther strengthening of the bodies. But for the beasts, which have no nourishment in the places where they are bred,
for the farther strengthening of the bodies. But for the beasts, which have no nourishment in the places where they Are bred,
p-acp dt av-jc vvg pp-f dt n2. cc-acp p-acp dt n2, r-crq vhb dx n1 p-acp dt n2 c-crq pns32 vbr vvn,
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as they need motion, so they have motion given them;
as they need motion, so they have motion given them;
c-acp pns32 vvb n1, av pns32 vhb n1 vvn pno32;
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and as the spaces are different through which they move, so are their motions different, some creepe, some goe, some fly;
and as the spaces Are different through which they move, so Are their motions different, Some creep, Some go, Some fly;
cc c-acp dt n2 vbr j p-acp r-crq pns32 vvb, av vbr po32 n2 j, d n1, d vvb, d n1;
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and as their meate is different, so they have different instruments to receive it, some have teeth and some have beaks, some have gooms only;
and as their meat is different, so they have different Instruments to receive it, Some have teeth and Some have beaks, Some have gooms only;
cc p-acp po32 n1 vbz j, av pns32 vhb j n2 pc-acp vvi pn31, d vhb n2 cc d vhb n2, d vhb n2 av-j;
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and not so only, but they have different appetites and different tastes and smels, according to their several constitutions:
and not so only, but they have different appetites and different tastes and smells, according to their several constitutions:
cc xx av av-j, cc-acp pns32 vhb j n2 cc j vvz cc n2, vvg p-acp po32 j n2:
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so that you see all is fitted one to another, The creatures, the motion, the meate, the appetite, the instruments of taking it;
so that you see all is fitted one to Another, The creatures, the motion, the meat, the appetite, the Instruments of taking it;
av cst pn22 vvb d vbz vvn crd p-acp n-jn, dt n2, dt n1, dt n1, dt n1, dt n2 pp-f vvg pn31;
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wheras were there anie disproportion or disagreement in those, the whole worke should bee in vaine.
whereas were there any disproportion or disagreement in those, the Whole work should be in vain.
cs vbdr a-acp d n1 cc n1 p-acp d, dt j-jn n1 vmd vbi p-acp j.
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If you take a Watch into your hand, and see there the wheeles fitted one unto another, you will acknowledge that this is not done without Art:
If you take a Watch into your hand, and see there the wheels fitted one unto Another, you will acknowledge that this is not done without Art:
cs pn22 vvb dt vvb p-acp po22 n1, cc vvb a-acp dt n2 vvn pi p-acp n-jn, pn22 vmb vvi cst d vbz xx vdn p-acp n1:
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when you see the same done in the bodie of a man, where there are so many hundred bones fitted one to another, so manie arteries and sinews;
when you see the same done in the body of a man, where there Are so many hundred bones fitted one to Another, so many arteries and sinews;
c-crq pn22 vvb dt d vdn p-acp dt n1 pp-f dt n1, c-crq pc-acp vbr av d crd n2 vvn pi p-acp n-jn, av d n2 cc n2;
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shall wee not acknowledge a great providence, which hath done all this? This is the second thing to be observed.
shall we not acknowledge a great providence, which hath done all this? This is the second thing to be observed.
vmb pns12 xx vvi dt j n1, r-crq vhz vdn d d? d vbz dt ord n1 pc-acp vbi vvn.
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The third observation is taken from those effects that proceed from bruit and unreasonable creatures, the Storke, the Swallow, and the Elephant, whose actions for the most part exceed their knowledge, & are beyond their strength; As for example:
The third observation is taken from those effects that proceed from bruit and unreasonable creatures, the Stork, the Swallow, and the Elephant, whose actions for the most part exceed their knowledge, & Are beyond their strength; As for Exampl:
dt ord n1 vbz vvn p-acp d n2 cst vvb p-acp n1 cc j n2, dt n1, dt vvb, cc dt n1, rg-crq n2 p-acp dt av-ds n1 vvi po32 n1, cc vbr p-acp po32 n1; c-acp p-acp n1:
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they aime at an end they know not, they goe by a rule they understand not, they use the meanes that tend to such an end,
they aim At an end they know not, they go by a Rule they understand not, they use the means that tend to such an end,
pns32 vvb p-acp dt n1 pns32 vvb xx, pns32 vvb p-acp dt n1 pns32 vvb xx, pns32 vvb dt n2 cst vvb p-acp d dt n1,
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and yet are ignorant of it;
and yet Are ignorant of it;
cc av vbr j pp-f pn31;
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all which argues that they are guided by one, who both knowes the journies end to which they ayme,
all which argues that they Are guided by one, who both knows the journeys end to which they aim,
d r-crq vvz cst pns32 vbr vvn p-acp crd, r-crq d vvz dt ng1 n1 p-acp r-crq pns32 vvb,
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and the way that leadeth to it.
and the Way that leads to it.
cc dt n1 cst vvz p-acp pn31.
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Even as when a man hath passed through a way full of many turnings, and at length comes to the right end, hee will confesse that some one hath ruled and guided him (through so manie turnings) that knew the way:
Even as when a man hath passed through a Way full of many turnings, and At length comes to the right end, he will confess that Some one hath ruled and guided him (through so many turnings) that knew the Way:
j c-acp c-crq dt n1 vhz vvn p-acp dt n1 j pp-f d n2-vvg, cc p-acp n1 vvz p-acp dt j-jn n1, pns31 vmb vvi cst d pi vhz vvn cc vvd pno31 (p-acp av d n2-vvg) cst vvd dt n1:
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even so when we shall see these creatures doe things, and that constantly, and yet know not what they doe, it is an argument that they are led and guided by one that workes all their workes in them and for them.
even so when we shall see these creatures do things, and that constantly, and yet know not what they do, it is an argument that they Are led and guided by one that works all their works in them and for them.
av av c-crq pns12 vmb vvi d n2 vdb n2, cc cst av-j, cc av vvb xx r-crq pns32 vdb, pn31 vbz dt n1 cst pns32 vbr vvn cc vvn p-acp pi cst vvz d po32 n2 p-acp pno32 cc p-acp pno32.
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Whence the saying of the Schoolemen, Opus Naturae &c. the worke of Nature is not the worke of meere and bare Nature,
Whence the saying of the Schoolmen, Opus Naturae etc. the work of Nature is not the work of mere and bore Nature,
c-crq dt n-vvg pp-f dt n2, fw-la fw-la av dt n1 pp-f n1 vbz xx dt n1 pp-f j cc j n1,
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but of the Author of Nature:
but of the Author of Nature:
cc-acp pp-f dt n1 pp-f n1:
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and therfore as these actions are above their knowledge, so they are also above their abilitie;
and Therefore as these actions Are above their knowledge, so they Are also above their ability;
cc av c-acp d n2 vbr p-acp po32 n1, av pns32 vbr av p-acp po32 n1;
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which you shall see in the art of the Spider, curiously spinning his web, and the providence of the Ant, providing in the Summer for Winter;
which you shall see in the art of the Spider, curiously spinning his web, and the providence of the Ant, providing in the Summer for Winter;
r-crq pn22 vmb vvi p-acp dt n1 pp-f dt n1, av-j vvg po31 n1, cc dt n1 pp-f dt n1, vvg p-acp dt n1 p-acp n1;
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in the wisedome of the Conies, that being a people not strong, yet they make their houses in the rocks.
in the Wisdom of the Conies, that being a people not strong, yet they make their houses in the Rocks.
p-acp dt n1 pp-f dt n2, cst vbg dt n1 xx j, av pns32 vvb po32 n2 p-acp dt n2.
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Now it is a sure rule, that wheresoever effects are produced above the reach & abilitie of the cause, they alway import some higher Cause, whence they proceed;
Now it is a sure Rule, that wheresoever effects Are produced above the reach & ability of the cause, they always import Some higher Cause, whence they proceed;
av pn31 vbz dt j n1, cst c-crq n2 vbr vvn p-acp dt n1 cc n1 pp-f dt n1, pns32 av vvi d jc n1, c-crq pns32 vvb;
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and therefore when we see such actions of wisedome and providence, done by the creature which have neither wisdome nor providence in them, they must needs proceed from some higher Cause that guideth them:
and Therefore when we see such actions of Wisdom and providence, done by the creature which have neither Wisdom nor providence in them, they must needs proceed from Some higher Cause that guideth them:
cc av c-crq pns12 vvb d n2 pp-f n1 cc n1, vdn p-acp dt n1 r-crq vhb dx n1 ccx n1 p-acp pno32, pns32 vmb av vvi p-acp d jc n1 cst vvz pno32:
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even as you see in a faire writing, that is written by a new beginner, you will say surely it's the writing of him that guided his hand, rather than his owne.
even as you see in a fair writing, that is written by a new beginner, you will say surely it's the writing of him that guided his hand, rather than his own.
av c-acp pn22 vvb p-acp dt j n1, cst vbz vvn p-acp dt j n1, pn22 vmb vvi av-j pn31|vbz dt n1 pp-f pno31 cst vvd po31 n1, av-c cs png31 d.
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If you should see a hundred arrows shot out of a thicket, and all these should hit the marke,
If you should see a hundred arrows shot out of a thicket, and all these should hit the mark,
cs pn22 vmd vvi dt crd n2 vvn av pp-f dt n1, cc d d vmd vvi dt n1,
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though you see him not that shot them, you must needes say that they were shot by some skilfull Archer:
though you see him not that shot them, you must needs say that they were shot by Some skilful Archer:
cs pn22 vvb pno31 xx cst vvd pno32, pn22 vmb av vvi cst pns32 vbdr vvn p-acp d j n1:
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even so when you see the creatures that knew not the end they aime at, nor the meanes that conduced to that end;
even so when you see the creatures that knew not the end they aim At, nor the means that conduced to that end;
av av c-crq pn22 vvb dt n2 cst vvd xx dt n1 pns32 vvb p-acp, ccx dt n2 cst vvd p-acp d n1;
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yet using direct and pertinent meanes to come to it, it's a most direct argument that there is an almightie Power that guides them to all the things that they doe:
yet using Direct and pertinent means to come to it, it's a most Direct argument that there is an almighty Power that guides them to all the things that they do:
av vvg j cc j n2 pc-acp vvi p-acp pn31, pn31|vbz dt av-ds j n1 cst pc-acp vbz dt j-jn n1 cst vvz pno32 p-acp d dt n2 cst pns32 vdb:
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and this is the third observation.
and this is the third observation.
cc d vbz dt ord n1.
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A fourth thing, by which the invisible things, that is, the eternall Power and Godhead is made manifest to us by the things that the eye seeth and the eare heareth;
A fourth thing, by which the invisible things, that is, the Eternal Power and Godhead is made manifest to us by the things that the eye sees and the ear hears;
dt ord n1, p-acp r-crq dt j n2, cst vbz, dt j n1 cc n1 vbz vvn vvi p-acp pno12 p-acp dt n2 cst dt n1 vvz cc dt n1 vvz;
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it is the provident provision that is made for all the creatures.
it is the provident provision that is made for all the creatures.
pn31 vbz dt j n1 cst vbz vvn p-acp d dt n2.
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If you should come into a well ordered Common-wealth, or family, and should see all their things done in order, meate provided for all the family in due order and season, we would not doubt but that there is a gouernour, that casts these things into this order.
If you should come into a well ordered Commonwealth, or family, and should see all their things done in order, meat provided for all the family in due order and season, we would not doubt but that there is a governor, that Cast these things into this order.
cs pn22 vmd vvi p-acp dt av vvd n1, cc n1, cc vmd vvi d po32 n2 vdi p-acp n1, n1 vvn p-acp d dt n1 p-acp j-jn n1 cc n1, pns12 vmd xx vvi cc-acp cst pc-acp vbz dt n1, cst vvz d n2 p-acp d n1.
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And shall wee not acknowledge this same when wee see it done in the great house of the world where so many millions of men & beasts are daily fed,
And shall we not acknowledge this same when we see it done in the great house of the world where so many millions of men & beasts Are daily fed,
cc vmb pns12 xx vvi d d c-crq pns12 vvb pn31 vdn p-acp dt j n1 pp-f dt n1 c-crq av d crd pp-f n2 cc n2 vbr av-j vvn,
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and cloathed, and ordered? Take but a small family, if there be but a little improvidence,
and clothed, and ordered? Take but a small family, if there be but a little improvidence,
cc vvn, cc vvn? vvb p-acp dt j n1, cs pc-acp vbi p-acp dt j n1,
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how soone doth the whole family feele the want of it? and how doe wee thinke that the great family of the world could bee kept, without a speciall providence to order it? If there were but a towne,
how soon does the Whole family feel the want of it? and how do we think that the great family of the world could be kept, without a special providence to order it? If there were but a town,
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or a village to bee planted, how many things were necessarie to maintaine it? I will name but one, Psal. 104. 10. that is, the providence of God in bringing the waters and the springs to many severall townes.
or a village to be planted, how many things were necessary to maintain it? I will name but one, Psalm 104. 10. that is, the providence of God in bringing the waters and the springs to many several Towns.
cc dt n1 pc-acp vbi vvn, c-crq d n2 vbdr j pc-acp vvi pn31? pns11 vmb vvi p-acp crd, np1 crd crd cst vbz, dt n1 pp-f np1 p-acp vvg dt n2 cc dt n2 p-acp d j n2.
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If we should see the same done in a great house, water brought by pipes into every roome that needes it, wee would acknowledge it to bee the providence of him that ordered it so;
If we should see the same done in a great house, water brought by pipes into every room that needs it, we would acknowledge it to be the providence of him that ordered it so;
cs pns12 vmd vvi dt d vdn p-acp dt j n1, n1 vvn p-acp n2 p-acp d n1 cst vvz pn31, pns12 vmd vvi pn31 pc-acp vbi dt n1 pp-f pno31 cst vvd pn31 av;
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and shall we not acknowledge the same, when wee see God bringing in water into so many particular places in a countrie? And as in feeding,
and shall we not acknowledge the same, when we see God bringing in water into so many particular places in a country? And as in feeding,
cc vmb pns12 xx vvi dt d, c-crq pns12 vvb np1 vvg p-acp n1 p-acp av d j n2 p-acp dt n1? cc c-acp p-acp vvg,
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so in cloathing so many creatures;
so in clothing so many creatures;
av p-acp n1 av d n2;
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if men should cloath them, how would they beginne to doe it? But as God hath commanded the earth to bring forth grasse,
if men should cloth them, how would they begin to do it? But as God hath commanded the earth to bring forth grass,
cs n2 vmd n1 pno32, q-crq vmd pns32 vvi pc-acp vdi pn31? cc-acp c-acp np1 vhz vvn dt n1 pc-acp vvi av n1,
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so hee hath commanded the skinnes of beasts to bring forth haires, and feathers, and wooll, to bee fit cloathing for them.
so he hath commanded the skins of beasts to bring forth hairs, and Feathers, and wool, to be fit clothing for them.
av pns31 vhz vvn dt n2 pp-f n2 pc-acp vvi av n2, cc n2, cc n1, pc-acp vbi j n1 p-acp pno32.
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And as it's in cloathing, so his providence is also in defending and in fortifying them against the injuries of one another.
And as it's in clothing, so his providence is also in defending and in fortifying them against the injuries of one Another.
cc c-acp pn31|vbz p-acp n1, av po31 n1 vbz av p-acp vvg cc p-acp vvg pno32 p-acp dt n2 pp-f crd j-jn.
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Some have hoofes, and hornes, and tuskes to defend them; those that have not, these have legs to runne away;
some have hoofes, and horns, and tusks to defend them; those that have not, these have legs to run away;
d vhb n2, cc n2, cc n2 pc-acp vvi pno32; d cst vhb xx, d vhb n2 pc-acp vvi av;
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those that want that, have holes and dennes to hide themselves in, and (which is to be observed) the weaker creatures goe in heards together, the stronger goe alone;
those that want that, have holes and dens to hide themselves in, and (which is to be observed) the Weaker creatures go in heards together, the Stronger go alone;
d cst vvb cst, vhb n2 cc n2 pc-acp vvi px32 p-acp, cc (r-crq vbz pc-acp vbi vvn) dt jc n2 vvb p-acp n2 av, dt jc n1 av-j;
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for if they should goe in multitudes, no man nor beast could stand before them:
for if they should go in Multitudes, no man nor beast could stand before them:
c-acp cs pns32 vmd vvi p-acp n2, dx n1 ccx n1 vmd vvi p-acp pno32:
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this you shall finde set downe, Iob 37. Psal. 104. Now if the Queene of Sheba when shee came to Salomons Court,
this you shall find Set down, Job 37. Psalm 104. Now if the Queen of Sheba when she Come to Solomon's Court,
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and saw the meate of his table, the sitting of his servants, and their apparell, 1. King. 10. was astonished;
and saw the meat of his table, the sitting of his Servants, and their apparel, 1. King. 10. was astonished;
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I say, if she were so then, when she saw the wisedome and provision in the house of Salomon, how much more when we looke into this great house of the world, where there are so many uprising & down-lying, that must have bread and meate from day to day? how much more, I say, should wee admire,
I say, if she were so then, when she saw the Wisdom and provision in the house of Solomon, how much more when we look into this great house of the world, where there Are so many uprising & downlying, that must have bred and meat from day to day? how much more, I say, should we admire,
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and acknowledge this great providence of God, which openeth his hand and giveth them their meate in due season? This is the fourth observation.
and acknowledge this great providence of God, which Openeth his hand and gives them their meat in due season? This is the fourth observation.
cc vvi d j n1 pp-f np1, r-crq vvz po31 n1 cc vvz pno32 po32 n1 p-acp j-jn n1? d vbz dt ord n1.
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The fifth is taken from the combination and connexion which is among the creatures, that dependence they have one upon another;
The fifth is taken from the combination and connexion which is among the creatures, that dependence they have one upon Another;
dt ord vbz vvn p-acp dt n1 cc n1 r-crq vbz p-acp dt n2, cst n1 pns32 vhb pi p-acp n-jn;
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men cannot live without beasts to feede them, the beasts cannot live without grasse to nourish them, that cannot bee maintained without the influence of the heavens to nourish it;
men cannot live without beasts to feed them, the beasts cannot live without grass to nourish them, that cannot be maintained without the influence of the heavens to nourish it;
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which subordination you shall see set down, Hos. 2. 21. I will heare the heavens, and the heavens shall heare the earth, and the earth shall heare the corne. Whence wee may reason thus:
which subordination you shall see Set down, Hos. 2. 21. I will hear the heavens, and the heavens shall hear the earth, and the earth shall hear the corn. Whence we may reason thus:
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Either this was done by accident, or by providence;
Either this was done by accident, or by providence;
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not by accident, for so you may as well say, that a multitude of letters cast together by chance, can make a History or Poem,
not by accident, for so you may as well say, that a multitude of letters cast together by chance, can make a History or Poem,
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as that this order, this connexion, and dependence of the creatures, should come to passe by accident ▪ and if it be not by accident, then it is by providence;
as that this order, this connexion, and dependence of the creatures, should come to pass by accident ▪ and if it be not by accident, then it is by providence;
c-acp cst d n1, d n1, cc n1 pp-f dt n2, vmd vvi pc-acp vvi p-acp n1 ▪ cc cs pn31 vbb xx p-acp n1, cs pn31 vbz p-acp n1;
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for this can no more bee done without providence, than in a Historie or Poem, there can be a dependence of one word or sentence upon another, without the art of wit and reason in him that composed it.
for this can no more be done without providence, than in a History or Poem, there can be a dependence of one word or sentence upon Another, without the art of wit and reason in him that composed it.
p-acp d vmb av-dx av-dc vbi vdn p-acp n1, cs p-acp dt n1 cc n1, pc-acp vmb vbi dt n1 pp-f crd n1 cc n1 p-acp j-jn, p-acp dt n1 pp-f n1 cc n1 p-acp pno31 cst vvd pn31.
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The last observation, is from the wisedome of the Creator;
The last observation, is from the Wisdom of the Creator;
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which is set and stamped upon all his workes, even as the skill of an Artist is upon all the worke he makes.
which is Set and stamped upon all his works, even as the skill of an Artist is upon all the work he makes.
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When we see the statue of a man made, wee acknowledge that it was done by the skill of him that made it;
When we see the statue of a man made, we acknowledge that it was done by the skill of him that made it;
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and shall not wee acknowledge it in the maker of man himselfe? When we see a glasse eye,
and shall not we acknowledge it in the maker of man himself? When we see a glass eye,
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an ivory tooth, and a wooden legge, wee say it is done by a skilfull Artist;
an ivory tooth, and a wooden leg, we say it is done by a skilful Artist;
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and shall wee nor observe a speciall providence and wisedome, in the making of the members themselves? for the things are better that are done by nature,
and shall we nor observe a special providence and Wisdom, in the making of the members themselves? for the things Are better that Are done by nature,
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than those that are done by art;
than those that Are done by art;
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for art doth but imitate nature, and that which is imitated, is better than that which doth imitate:
for art does but imitate nature, and that which is imitated, is better than that which does imitate:
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and shall wee attribute skill and wisedome to the workes of Art, and not to the works of Nature, which do far excell them? When we see a Diall describing the hours of the day, we acknowledge it to bee done by the skill of man;
and shall we attribute skill and Wisdom to the works of Art, and not to the works of Nature, which do Far excel them? When we see a Dial describing the hours of the day, we acknowledge it to be done by the skill of man;
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when wee see the same done in the heavens, ordering the times & seasons, shall we not acknowledge a wisedome in him that makes and guides the heavens? It is reported that Archimedes made a Spheare, wherin the revolution of the heavens, the course of the Sunne, the ebbing and flowing of the Sea, is described and kept in the order that themselves doe move in, which when a man sees he is ready to say, this was not done by accident,
when we see the same done in the heavens, ordering the times & seasons, shall we not acknowledge a Wisdom in him that makes and guides the heavens? It is reported that Archimedes made a Sphere, wherein the revolution of the heavens, the course of the Sun, the ebbing and flowing of the Sea, is described and kept in the order that themselves do move in, which when a man sees he is ready to say, this was not done by accident,
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but by the skill of some excellent Artist;
but by the skill of Some excellent Artist;
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and if so, then certainely the thing it self which that Spheare doth but imitate, could not bee done but by the wondrous power and wisedome of him that doth it.
and if so, then Certainly the thing it self which that Sphere does but imitate, could not be done but by the wondrous power and Wisdom of him that does it.
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I will proceed no further in this, but come to make some application.
I will proceed no further in this, but come to make Some application.
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First therefore, seeing beside the Testimony of the Scripture there are so many proofes even from the things that the eye sees, and that the eare heare, that God is, by whose Providence all things come to passe, it should strengthen our Faith in that first and main Principle, that God is. For though an object may bee seene by a small light,
First Therefore, seeing beside the Testimony of the Scripture there Are so many proofs even from the things that the eye sees, and that the ear hear, that God is, by whose Providence all things come to pass, it should strengthen our Faith in that First and main Principle, that God is. For though an Object may be seen by a small Light,
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yet when more candles are brought in, and when there is a greater light, wee see the same object more cleare and distinctly:
yet when more Candles Are brought in, and when there is a greater Light, we see the same Object more clear and distinctly:
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so though we beleeve by Faith that God is; yet the addition of more Arguments should strengthen us in this beleefe,
so though we believe by Faith that God is; yet the addition of more Arguments should strengthen us in this belief,
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and confirme this conclusion, and adde more to our assent to it:
and confirm this conclusion, and add more to our assent to it:
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For (my Beloved) though it bee not observed, yet it is certaine, that all that unevennesse, all those exorbitances which are found in the lives of men, doe proceede from the weaknesse of this spring, that these first Principles are not firmely and thoroughly beleeved.
For (my beloved) though it be not observed, yet it is certain, that all that unevenness, all those exorbitances which Are found in the lives of men, do proceed from the weakness of this spring, that these First Principles Are not firmly and thoroughly believed.
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Men will not neglect Religion altogether, neither will they make their hearts perfect with God in all things;
Men will not neglect Religion altogether, neither will they make their hearts perfect with God in all things;
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and whence comes it but from this, that this first Principle is in part beleeved, in part not beleeved? that is, they say in their hearts, it may bee thereis such an Almighty God, that made heaven and earth, and it may be not:
and whence comes it but from this, that this First Principle is in part believed, in part not believed? that is, they say in their hearts, it may be There is such an Almighty God, that made heaven and earth, and it may be not:
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and therefore they will have some care in the duties of Religion, but a full care they have not;
and Therefore they will have Some care in the duties of Religion, but a full care they have not;
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whereas if they did beleeve it fully, they would serve him with a full and perfect heart.
whereas if they did believe it Fully, they would serve him with a full and perfect heart.
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But is this all the use that is to be made of it? is this all the Prophet driveth to in this place? No, his verie scope is to shew us, that if there be such a God,
But is this all the use that is to be made of it? is this all the Prophet drives to in this place? No, his very scope is to show us, that if there be such a God,
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then it is he that doth the terrible things that are done to us, they come not to passe by accident;
then it is he that does the terrible things that Are done to us, they come not to pass by accident;
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therefore wee so propound the point, that by the things that the eye seeth, and the eare heareth, it appeareth that there is such a God that doth terrible things which wee looke not for.
Therefore we so propound the point, that by the things that the eye sees, and the ear hears, it appears that there is such a God that does terrible things which we look not for.
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If it be not by chance and by accident, nor the wisedome and endevours of men,
If it be not by chance and by accident, nor the Wisdom and endeavours of men,
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but the Lord, which doth both terrible and mercifull things, both the good and the evill which befall us,
but the Lord, which does both terrible and merciful things, both the good and the evil which befall us,
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then let us live by faith and not by sense, that is, feare him, and meet him in the way,
then let us live by faith and not by sense, that is, Fear him, and meet him in the Way,
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while its yet time, lest we fall into the errour of the Israelites here, to have terrible things done to us before we looked for them.
while its yet time, lest we fallen into the error of the Israelites Here, to have terrible things done to us before we looked for them.
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For though we beleeve there is such a God, yet if we doe otherwise, we forget the Lord,
For though we believe there is such a God, yet if we do otherwise, we forget the Lord,
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and wee live without God in the world. Everie man, when the evill is upon him, startles at it:
and we live without God in the world. Every man, when the evil is upon him, startles At it:
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as a beast when he falls and sinkes into a ditch or quagmire, he struggles, and doth his best to get out;
as a beast when he falls and sinks into a ditch or quagmire, he struggles, and does his best to get out;
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so men are taught by nature and sense, to expedite themselves out of an evill when they are in it,
so men Are taught by nature and sense, to expedite themselves out of an evil when they Are in it,
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but the greatest point of faith and wisdome, is to foresee & forecast evill to come, and to prevent it.
but the greatest point of faith and Wisdom, is to foresee & forecast evil to come, and to prevent it.
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Saul when he was in a strait, he could seeke to the Lord;Saul when he was in a strait, he could seek to the Lord;
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but then he would not answer him, neither by Prophet, nor by Vrim nor Thummim. Ioab when hee was in extremitie,
but then he would not answer him, neither by Prophet, nor by Urim nor Thummim. Ioab when he was in extremity,
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and had no other refuge, he could fly to the hornes of the Altar; as men use to flye to prayer in sickenesse, in danger, and extremitie;
and had no other refuge, he could fly to the horns of the Altar; as men use to fly to prayer in sickness, in danger, and extremity;
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but then it was too late.
but then it was too late.
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Esau when the blessing was past helpe and recoverie, he could seek it with teares: But why did they doe it no sooner while it was yet time? Certainely it proceeds from a secret Atheisme and Vnbeleefe, to which wee are too subject, which makes us not to be moved with any forewarnings, till we feele the evill it selfe upon us:Esau when the blessing was passed help and recovery, he could seek it with tears: But why did they do it no sooner while it was yet time? Certainly it proceeds from a secret Atheism and Unbelief, to which we Are too Subject, which makes us not to be moved with any forewarnings, till we feel the evil it self upon us:
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And therefore it is said here, Terrible things are done to us that we looked not for.
And Therefore it is said Here, Terrible things Are done to us that we looked not for.
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Death is a terrible thing, yet because its apprehended as a thing afar off, who considereth the shortnesse of his life,
Death is a terrible thing, yet Because its apprehended as a thing afar off, who Considereth the shortness of his life,
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while its time to make sure his calling and election, that his soule may not depend upon uncertainties? Hell is a terrible thing, to consider that the Soule is immortall,
while its time to make sure his calling and election, that his soul may not depend upon uncertainties? Hell is a terrible thing, to Consider that the Soul is immortal,
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and that there is another place to live in for ever;
and that there is Another place to live in for ever;
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and yet who considers this in time, and takes it to heart? Outward Calamities that befall a Church,
and yet who considers this in time, and Takes it to heart? Outward Calamities that befall a Church,
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or a State, or a particular Person, are terrible;
or a State, or a particular Person, Are terrible;
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but who considers them in time to prevent them? This is, and ever hath beene the nature of man in all times;
but who considers them in time to prevent them? This is, and ever hath been the nature of man in all times;
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wee thinke we will doe it modò & modò, but still wee are put off: therefore let us not, as those in Amos, Put the evill day farre from us,
we think we will do it modò & modò, but still we Are put off: Therefore let us not, as those in Amos, Put the evil day Far from us,
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and draw neere to the seate of iniquity, (for those two commonly goe together) lest it befall us that Salomon speakes of, As the Oxe to the slaughter,
and draw near to the seat of iniquity, (for those two commonly go together) lest it befall us that Solomon speaks of, As the Ox to the slaughter,
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and the Bird to the snare, so we be led to destruction, and consider it not, till a dart strike through our liver: and the Bird to the snare, so we be led to destruction, and Consider it not, till a dart strike through our liver:
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but let us doe somewhat in time, and not deferre and put off; for the verie delay brings mischiefe.
but let us do somewhat in time, and not defer and put off; for the very Delay brings mischief.
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When the blow comes (as I say) every man feares, but before we care not;
When the blow comes (as I say) every man fears, but before we care not;
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but wee do as those, who because the hand of the Dyal proceeds insensibly, consider not how the houre passeth, till the stroke of the Bell giveth notice.
but we do as those, who Because the hand of the Dyal proceeds insensibly, Consider not how the hour passes, till the stroke of the Bell gives notice.
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It is a wise and true saying, Extremum stillicidium clepsydram non exhaurit, &, ultimus ictus quercum non caedit;
It is a wise and true saying, Extremum stillicidium Clepsydra non exhaurit, &, Ultimus ictus quercum non caedit;
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It is not the last sand that doth exhaust the houre-glasse, nor is it the last stroke that doth overthrow the oake;
It is not the last sand that does exhaust the Hourglass, nor is it the last stroke that does overthrow the oak;
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that is, it is not the next immediate cause that brings evill upon us, as men commonly thinke,
that is, it is not the next immediate cause that brings evil upon us, as men commonly think,
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but it is the precedent acts, neglects and decayes, that were long before that blow came upon us.
but it is the precedent acts, neglects and decays, that were long before that blow Come upon us.
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And who knowes whether we be not now upon the very Tropicks and turnings of Times? and yet as its sayd of old age, there is no man that is so old that thinkes he may not live a yeare longer;
And who knows whither we be not now upon the very Tropics and turnings of Times? and yet as its said of old age, there is no man that is so old that thinks he may not live a year longer;
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so we are never brought to so low an ebbe, but we are apt to thinke we shall hold out yet a yeare, and a yeare longer.
so we Are never brought to so low an ebb, but we Are apt to think we shall hold out yet a year, and a year longer.
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So that as the Lapwing fals before the Traveller, and draweth him a little and a little further, till at length hee bee quite drawne away from her nest;
So that as the Lapwing falls before the Traveller, and draws him a little and a little further, till At length he be quite drawn away from her nest;
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so wee are quite drawne off from doing the things which might prevent those evils that are to come:
so we Are quite drawn off from doing the things which might prevent those evils that Are to come:
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and so terrible things are done to us which wee looked not for.
and so terrible things Are done to us which we looked not for.
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The ground of all is, partly because wee live by sense, not not by faith, which wee are all subject unto, more or lesse, by which we think our present condition shall continue whatsoever it be;
The ground of all is, partly Because we live by sense, not not by faith, which we Are all Subject unto, more or less, by which we think our present condition shall continue whatsoever it be;
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if we be in affliction, wee thinke that shall alwaies continue;
if we be in affliction, we think that shall always continue;
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and if we be in prosperitie, wee thinke as those in Esay 56. tomorrow shall be as to day,
and if we be in Prosperity, we think as those in Isaiah 56. tomorrow shall be as to day,
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and much more abundant, that is an observable place;and much more abundant, that is an observable place;
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saith the Prophet, there is an evill neere unto you, and the reason is, the Watchmen are blinde, they are dumbe dogges, they cannot barke &c. but looke to their own way every one;
Says the Prophet, there is an evil near unto you, and the reason is, the Watchmen Are blind, they Are dumb Dogs, they cannot bark etc. but look to their own Way every one;
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and yet (saith hee) my people say, Come bring wine, wee will fill our selves with strong drinke, to morrow shal be as to day, and much more abundant: and yet (Says he) my people say, Come bring wine, we will fill our selves with strong drink, to morrow shall be as to day, and much more abundant:
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I say, this is naturall to us.
I say, this is natural to us.
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Besides, another ground of it is, because wee see dangers come, and goe, and passe away,
Beside, Another ground of it is, Because we see dangers come, and go, and pass away,
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and yet the blowes come not upon us;
and yet the blows come not upon us;
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and therfore we are apt to doe as that foole, that because hee saw the river sliding away, standeth upon the shoare,
and Therefore we Are apt to do as that fool, that Because he saw the river sliding away, Stands upon the shore,
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and hopeth at length that all wil be past, that he may go over dry shod,
and Hopes At length that all will be passed, that he may go over dry shod,
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and considereth not that there is a succession of waters, which will continue it:
and Considereth not that there is a succession of waters, which will continue it:
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so wee consider not that God hath an army of sorrows, when he hath afflicted us seven times,
so we Consider not that God hath an army of sorrows, when he hath afflicted us seven times,
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yet he addeth seven times more, and if yet we continue obstinate, hee can doe it seven times more;
yet he adds seven times more, and if yet we continue obstinate, he can do it seven times more;
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till at length his wrath swell and grow over the banks, and carry all away before it.
till At length his wrath swell and grow over the banks, and carry all away before it.
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That expression you have in the Prophecy of Nahum.
That expression you have in the Prophecy of Nahum.
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Partly it is againe, because God is not seene, because God is forgotten in the world:
Partly it is again, Because God is not seen, Because God is forgotten in the world:
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the creatures which should be as a glasse to help us to see him more clearely, they become as thick clouds to hide God from us;
the creatures which should be as a glass to help us to see him more clearly, they become as thick Clouds to hide God from us;
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we look upon the wall of the creatures, but we look not upon him that stands behinde it, who changeth times,
we look upon the wall of the creatures, but we look not upon him that Stands behind it, who changes times,
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and seasons, as he doth the weather:
and seasons, as he does the weather:
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So that our wisest conjecture of him, is as uncertaine as the prognostication is of the raine, snow and wind;
So that our Wisest conjecture of him, is as uncertain as the prognostication is of the rain, snow and wind;
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wee are ready to compute future things, as wee compute daies and yeares, and forget that God that is the disposer of these,
we Are ready to compute future things, as we compute days and Years, and forget that God that is the disposer of these,
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and so grow bold and carelesse: But David thought not so, Psal. 31 My times are in thy hands, O Lord;
and so grow bold and careless: But David Thought not so, Psalm 31 My times Are in thy hands, Oh Lord;
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As if hee should say, They are not in the hands of Saul, nor in the hands of Doeg, nor in any of mine enemies hands, to do me hurt,
As if he should say, They Are not in the hands of Saul, nor in the hands of Doeg, nor in any of mine enemies hands, to do me hurt,
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nor in the hands of my greatest friend to doe mee good, but my times are in thy hands;
nor in the hands of my greatest friend to do me good, but my times Are in thy hands;
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for so thou disposest of them as it pleaseth thee.
for so thou disposest of them as it Pleases thee.
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And therefore let us be exhorted to reckon it our greatest wisedome, to foresee the greatest danger to come,
And Therefore let us be exhorted to reckon it our greatest Wisdom, to foresee the greatest danger to come,
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while it is yet afar off.
while it is yet afar off.
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Fire may bee giuen to a traine of Gun-powder a great way from the place, to which the blow is intended:
Fire may be given to a train of Gunpowder a great Way from the place, to which the blow is intended:
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therefore it was a wise observation amongst the Romanes, that when Hannibal was besieging Siguntium, a City confederate of their Allies, which was farre enough from Rome, they thought every blow was given to it, that hee was even then beating upon the wals of the Capitoll; therefore they tooke no lesse care to preuent the danger in such a distance,
Therefore it was a wise observation among the Romans, that when Hannibal was besieging Siguntium, a city confederate of their Allies, which was Far enough from Room, they Thought every blow was given to it, that he was even then beating upon the walls of the Capitol; Therefore they took no less care to prevent the danger in such a distance,
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than if it had already seized vpon them:
than if it had already seized upon them:
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So no doubt when the enemy is assaulting the Churches afar off, he is even then striking at the roote of this Church and Common-wealth.
So no doubt when the enemy is assaulting the Churches afar off, he is even then striking At the root of this Church and Commonwealth.
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It is a true rule, when the evill day commeth, its time of spending, and not of gathering, it must be done before;
It is a true Rule, when the evil day comes, its time of spending, and not of gathering, it must be done before;
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it is too late to fetch the oyle when we should use it, to go and buy when the Bridegroome commeth;
it is too late to fetch the oil when we should use it, to go and buy when the Bridegroom comes;
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therefore they are called foolish Virgins, because folly is improvident, it stands in the valley, and sees not the evil afore it bee upon us:
Therefore they Are called foolish Virgins, Because folly is improvident, it Stands in the valley, and sees not the evil afore it be upon us:
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wisedome stands upon a hill and descryes the danger, and the evils that are afar off, before they approach.
Wisdom Stands upon a hill and descries the danger, and the evils that Are afar off, before they approach.
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Its certaine, (give me leave to speake, for wee are the watchmen which stand upon the watch-tower,
Its certain, (give me leave to speak, for we Are the watchmen which stand upon the watchtower,
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and should see more than those that stand below;
and should see more than those that stand below;
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and must give warning, that we may deliver our owne soules, left your blood be required at our hands) I say, its certaine that evill is intended against us,
and must give warning, that we may deliver our own Souls, left your blood be required At our hands) I say, its certain that evil is intended against us,
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and will come upon us, except something be done to prevent it.
and will come upon us, except something be done to prevent it.
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For there is a covenant betweene God and us, and breach of covenant causeth a quarrell;
For there is a Covenant between God and us, and breach of Covenant Causes a quarrel;
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the quarrell of God shal not go unrevenged:
the quarrel of God shall not go unrevenged:
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he saith to the Israelites, Levit. 26. 25. I will send a sword upon you, which shall avenge the quarrell of my covenant;
he Says to the Israelites, Levit. 26. 25. I will send a sword upon you, which shall avenge the quarrel of my Covenant;
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As if he should say, There is a covenant, and you have broke that covenant,
As if he should say, There is a Covenant, and you have broke that Covenant,
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& therefore I have a quarrell, and I will send a sword to avenge my quarrell.
& Therefore I have a quarrel, and I will send a sword to avenge my quarrel.
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Now the quarrels of God are not rash and passionate as mens are, & therfore he wil not lay them aside without some true & real satisfaction.
Now the quarrels of God Are not rash and passionate as men's Are, & Therefore he will not lay them aside without Some true & real satisfaction.
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If we will not beleeve his word, yet shall we not beleeve his actions? hath he not begunne? are we infatuate,
If we will not believe his word, yet shall we not believe his actions? hath he not begun? Are we infatuate,
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and see nothing? doe wee not see the whole bodie of those that professe the truth are besieged round about through Christendome? at this time are not present enemies, not only stirred up,
and see nothing? do we not see the Whole body of those that profess the truth Are besieged round about through Christendom? At this time Are not present enemies, not only stirred up,
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but united together, and we dis-joyned to resist them? are not our Allies wasted? are not many branches of the Church cut off already,
but united together, and we disjoined to resist them? Are not our Allies wasted? Are not many branches of the Church Cut off already,
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& more in hazzard? In a word, have not our enterprizes beene blasted, and withered under our hands for the most part? have not things been long going down the hill,
& more in hazard? In a word, have not our Enterprises been blasted, and withered under our hands for the most part? have not things been long going down the hill,
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and are even now hastening to a period? and do not wee say now that such an accident,
and Are even now hastening to a Period? and do not we say now that such an accident,
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and such a miscarriage of such a businesse, and such men are the causes? But who is the cause of these causes? is it not he without whose providence a Sparrow fals not to the ground? are not these crackes to give warning before the fall of the house? are not these the gray haires which Hosea speakes of, that are here and there upon us,
and such a miscarriage of such a business, and such men Are the Causes? But who is the cause of these Causes? is it not he without whose providence a Sparrow falls not to the ground? Are not these cracks to give warning before the fallen of the house? Are not these the grey hairs which Hosea speaks of, that Are Here and there upon us,
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and we discerne them not? Gray haires you know are a signe of old age and approach unto death.and we discern them not? Grey hairs you know Are a Signen of old age and approach unto death.
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And are not all these things arguments enow that God hath begunne with us? will he leave his worke in the middle? No certainly, you shall see what himselfe saith, 1. Sam. 3. 12. When I begin, I'le make an end.
And Are not all these things Arguments enough that God hath begun with us? will he leave his work in the middle? No Certainly, you shall see what himself Says, 1. Sam. 3. 12. When I begin, I'll make an end.
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Samuel had threatned fearfull judgments against the house of Eli, but because they lived long in peace,Samuel had threatened fearful Judgments against the house of Eli, but Because they lived long in peace,
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& were not suddenly executed, they were ready to think the words of the Prophet, were but wind;
& were not suddenly executed, they were ready to think the words of the Prophet, were but wind;
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therfore God tels them, that it was true, he was patiēt, & long before he begun,
Therefore God tells them, that it was true, he was patient, & long before he begun,
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but notwithstāding when hee began hee would also make an end.
but notwithstanding when he began he would also make an end.
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wherfore I beseech you for our own sakes, and for the sake of the Churches, let us well and seriously consider this;
Wherefore I beseech you for our own sakes, and for the sake of the Churches, let us well and seriously Consider this;
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doubtlesse there is somewhat for which God is offended;
doubtless there is somewhat for which God is offended;
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and if there be, certainely till that be taken away, the Lord will not returne unto us,
and if there be, Certainly till that be taken away, the Lord will not return unto us,
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and cause us to prosper in the things we put our hands unto.
and cause us to prosper in the things we put our hands unto.
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When Iosua saw the people fall before their enemies, hee wondred at it, and enquired the cause,
When Iosua saw the people fallen before their enemies, he wondered At it, and inquired the cause,
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and except that had bin removed, though it had beene for many yeares, yet he should never have had successe,
and except that had been removed, though it had been for many Years, yet he should never have had success,
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nor brought the children of Israel to the Land of Canaan, though God had promised it;
nor brought the children of Israel to the Land of Canaan, though God had promised it;
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for Gods promises are as his threatnings, to bee understood with a condition.
for God's promises Are as his threatenings, to be understood with a condition.
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But a most remarkable example you shall finde, 2. Sam. 21. 1. When there fell out a famine in the daies of David, he knew the naturall cause was the drought,
But a most remarkable Exampl you shall find, 2. Sam. 21. 1. When there fell out a famine in the days of David, he knew the natural cause was the drought,
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but hee enquired after the supernaturall cause, as wise men should doe;
but he inquired After the supernatural cause, as wise men should do;
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as Iacob when hee saw the Angels ascended and descended, hee enquired who stood on the top of the ladder and sent them to and fro.
as Iacob when he saw the Angels ascended and descended, he inquired who stood on the top of the ladder and sent them to and from.
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Ezakiel enquires who stands on the top of the wheele; but fooles looke onely who stands on the next staire or step:Ezakiel enquires who Stands on the top of the wheel; but Fools look only who Stands on the next stair or step:
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whereas wee should enquire as David, what was the cause of the famine;
whereas we should inquire as David, what was the cause of the famine;
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and it was answered him, it was Saul and his bloudy house, because he had broken his oath with the Gibeonites, which was done many yeares before:
and it was answered him, it was Saul and his bloody house, Because he had broken his oath with the Gibeonites, which was done many Years before:
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I say, so wee should doe in all the calamities, afflictions and extremities that befall either the Church in generall, or any particular person; search what the cause is.
I say, so we should do in all the calamities, afflictions and extremities that befall either the Church in general, or any particular person; search what the cause is.
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I finde the phrase used in 2. Chron. 12. 7. saith the Lord there, I will not at this time poure out my wrath upon Ierusalem by the hands of Shishack:
I find the phrase used in 2. Chronicles 12. 7. Says the Lord there, I will not At this time pour out my wrath upon Ierusalem by the hands of Shishack:
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where observe, that though Shishack was the immediate instrument, yet it was not Shishack his wrath, Shishack was but the viall through which his wrath was powred out.
where observe, that though Shishack was the immediate Instrument, yet it was not Shishack his wrath, Shishack was but the vial through which his wrath was poured out.
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Where you may observe this connexion, that when any affliction befalleth a State or Church,
Where you may observe this connexion, that when any affliction befalls a State or Church,
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or a particular person, it is because God is agrie, and hee is never angrie but for sinne;
or a particular person, it is Because God is agrie, and he is never angry but for sin;
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and till sinne bee removed, his anger is never laid aside, time wears it not out,
and till sin be removed, his anger is never laid aside, time wears it not out,
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as it doth the anger and passions of men.
as it does the anger and passion of men.
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And therefore it is good for us to compound with the Lord, and to take up this suite before it come to execution and judgement,
And Therefore it is good for us to compound with the Lord, and to take up this suit before it come to execution and judgement,
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and not to doe as ill-husbands and prodigals doe, that suffer a suite to run on,
and not to do as ill-husbands and prodigals do, that suffer a suit to run on,
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and charges to grow from Terme to Terme, lest we be inforced to pay, not onely the maine debt,
and charges to grow from Term to Term, lest we be enforced to pay, not only the main debt,
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but the arrerages also, that is, the time of that patience and long-suffering of God; and not in this world onely, but in that which is to come.
but the arrearages also, that is, the time of that patience and long-suffering of God; and not in this world only, but in that which is to come.
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It is apparent that God is about a great worke, yea to make a great change in the world,
It is apparent that God is about a great work, yea to make a great change in the world,
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except we do as it were hold his hand by seeking and turning unto him, and by removing the things that provoke him:
except we do as it were hold his hand by seeking and turning unto him, and by removing the things that provoke him:
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he doth not lay all these stones, and move all these wheeles for nothing, & yet who knowes what it is he is about, till it bee brought forth? such a metaphor I finde, Prov. 27. 1. Who knowes what a day may bring forth? its a metaphor taken from a wombe;
he does not lay all these stones, and move all these wheels for nothing, & yet who knows what it is he is about, till it be brought forth? such a metaphor I find, Curae 27. 1. Who knows what a day may bring forth? its a metaphor taken from a womb;
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there is no man knowes what is in the wombe of tomorrow, or what evil tomorrow may bring forth.
there is no man knows what is in the womb of tomorrow, or what evil tomorrow may bring forth.
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Saul little thought that the next day travelled of such a birth as the overthrow of the armies of Israel, and the death of himselfe and his sonnes.Saul little Thought that the next day traveled of such a birth as the overthrow of the armies of Israel, and the death of himself and his Sons.
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Iob little thought that the next day had in the wombe thereof the fall of the house,Job little Thought that the next day had in the womb thereof the fallen of the house,
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and the slaying of his children.
and the slaying of his children.
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If you observe the Scripture, you shall finde that there are certain seasons, wherein as the Angell troubled the poole, so God troubleth the Churches;
If you observe the Scripture, you shall find that there Are certain seasons, wherein as the Angel troubled the pool, so God Troubles the Churches;
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and commonly when God doth it to one, he doth it to all. 2. Chr. 15. 5, 6 And at that time there was no peace to him, that did goe out or in,
and commonly when God does it to one, he does it to all. 2. Christ 15. 5, 6 And At that time there was no peace to him, that did go out or in,
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but that troubles were to all the inhabitants; for nation was destroyed of nation, and citie of citie;
but that Troubles were to all the inhabitants; for Nation was destroyed of Nation, and City of City;
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for God troubled them with all adversitie. for God troubled them with all adversity.
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Where you shall observe, that where God once begins to doe it, all the Churches come in, in the end;
Where you shall observe, that where God once begins to do it, all the Churches come in, in the end;
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and whence was it? not because such an accident fell out, and such offences arose betweene Princes and Princes,
and whence was it? not Because such an accident fell out, and such offences arose between Princes and Princes,
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and Nation and Nation, but God had troubled them with all kinde of adversitie; but especially Ier. 25. 15. a notable example you shall see, the cup went round,
and nation and nation, but God had troubled them with all kind of adversity; but especially Jeremiah 25. 15. a notable Exampl you shall see, the cup went round,
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when it was given to one nation to drink, every one tasted of it, though some more, some lesse.
when it was given to one Nation to drink, every one tasted of it, though Some more, Some less.
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So that, I say, there are certaine times and seasons wherein God troubleth the Churches,
So that, I say, there Are certain times and seasons wherein God Troubles the Churches,
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and that very thing that distinguishes between Nations & Churches, to be saved or to be destroied, is the very ability to discerne of those seasons;
and that very thing that Distinguishes between nations & Churches, to be saved or to be destroyed, is the very ability to discern of those seasons;
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Oh that wee were able now, and willing to discerne that season. I will give you two instances:
O that we were able now, and willing to discern that season. I will give you two instances:
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When destruction was to brought upon Ierusalem, when they were to bee led into captivity, the Lord was above twenty yeares about it, many warnings he gave them by his Prophets, hee brought Nebuchadnezar neer them, and took him away again;
When destruction was to brought upon Ierusalem, when they were to be led into captivity, the Lord was above twenty Years about it, many Warnings he gave them by his prophets, he brought Nebuchadnezzar near them, and took him away again;
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& what is the complaint he takes up against his people? saith he, The Stork and the Cranes know their appointed times,
& what is the complaint he Takes up against his people? Says he, The Stork and the Cranes know their appointed times,
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but my people know not the iudgements of the Lord. Those creatures feele and foresee the winter, and betake themselves to some warme place.but my people know not the Judgments of the Lord. Those creatures feel and foresee the winter, and betake themselves to Some warm place.
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There is a judgement a comming, there are warnings ' enough, but my people cannot discerne their season.
There is a judgement a coming, there Are Warnings ' enough, but my people cannot discern their season.
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And so when the last blow was to be given to the Iewes by the hands of the Romanes, you shall see how pathetically our Saviour expresseth it.
And so when the last blow was to be given to the Iewes by the hands of the Romans, you shall see how pathetically our Saviour Expresses it.
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O Ierusalem, Ierusalem, if then badst knowne in this thy day the things belonging to thy peace, Oh Ierusalem, Ierusalem, if then badst known in this thy day the things belonging to thy peace,
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but now they are hid from thine eyes. but now they Are hid from thine eyes.
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Mark, in this thy day; there is a time & a season, and NONLATINALPHABET, time is exceeding swift, and passeth away.
Mark, in this thy day; there is a time & a season, and, time is exceeding swift, and passes away.
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There is such a day wherein if Ierusalem had seene it, the destruction had bin prevented,
There is such a day wherein if Ierusalem had seen it, the destruction had been prevented,
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but now the time is past:
but now the time is past:
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It is a thing worthy observation, that there is a double time, which we shall see observed in the Scripture:
It is a thing worthy observation, that there is a double time, which we shall see observed in the Scripture:
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There is a time of preparing, and threatning, and no more but threatning, and a time of executing the decree;
There is a time of preparing, and threatening, and no more but threatening, and a time of executing the Decree;
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so you shall see it expressed, Zephan. 1. 12. At that time it shall come to passe, that I will search Ierusalem with candles, &c. There is a time of whetting his glittering sword,
so you shall see it expressed, Zephaniah. 1. 12. At that time it shall come to pass, that I will search Ierusalem with Candles, etc. There is a time of whetting his glittering sword,
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and fitting the arrow to the bow, before the blow bee given there is a time of patience, triall & long-suffering,
and fitting the arrow to the bow, before the blow be given there is a time of patience, trial & long-suffering,
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before he sweares in his wrath, they shall not enter into his rest;
before he swears in his wrath, they shall not enter into his rest;
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but when the time is come, when the word is once gone out of his mouth,
but when the time is come, when the word is once gone out of his Mouth,
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when the decree is gon forth, then, as Samuel said to Saul, when he would have the sentence of his rejection to be retracted;
when the Decree is gone forth, then, as Samuel said to Saul, when he would have the sentence of his rejection to be retracted;
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No saith he, the strength of Israel is not a man, that he should repent, 2. Sam. 15. 29. Therefore while the evill is yet in the clouds,
No Says he, the strength of Israel is not a man, that he should Repent, 2. Sam. 15. 29. Therefore while the evil is yet in the Clouds,
uh-dx vvz pns31, dt n1 pp-f np1 vbz xx dt n1, cst pns31 vmd vvi, crd np1 crd crd av cs dt n-jn vbz av p-acp dt n2,
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before the storme come, while things are preparing, while the sword is whetting, before the stroake be given,
before the storm come, while things Are preparing, while the sword is whetting, before the stroke be given,
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before the decree be come forth, let us search our selves and meet him, to preventit.
before the Decree be come forth, let us search our selves and meet him, to preventit.
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The evils which men intend against us may proove abortive;
The evils which men intend against us may prove abortive;
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they may either die in the wombe, or else they may travell with mischiefe, and bring forth a lye, that is somewhat contrary to that they intend;
they may either die in the womb, or Else they may travel with mischief, and bring forth a lie, that is somewhat contrary to that they intend;
pns32 vmb av-d vvi p-acp dt n1, cc av pns32 vmb vvi p-acp n1, cc vvi av dt n1, cst vbz av j-jn p-acp cst pns32 vvb;
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sed fat a viam invenient, but when God intends any evill against any, what power shall bee able to stop him? the destructions of God will finde a way which wee never dreamed off,said fat a viam invenient, but when God intends any evil against any, what power shall be able to stop him? the destructions of God will find a Way which we never dreamed off,
vvd j dt fw-la j, p-acp c-crq np1 vvz d n-jn p-acp d, r-crq n1 vmb vbi j pc-acp vvi pno31? dt n2 pp-f np1 vmb vvi dt n1 r-crq pns12 av-x vvd a-acp,
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as we see oft by experience;
as we see oft by experience;
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Vel puncto temporis maxima reram momenta vertuntur, even in a point of time the greatest things are turned upside downe.Vel puncto Temporis maxima reram momenta vertuntur, even in a point of time the greatest things Are turned upside down.
fw-la fw-la fw-la fw-la n1 fw-la fw-la, av p-acp dt n1 pp-f n1 dt js n2 vbr vvn av a-acp.
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My beloved, we all affect the praise of wisedome;
My Beloved, we all affect the praise of Wisdom;
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and wherein doth wisedome chiefly consist, we shall see Deut. 32. 29. Oh that my people were wise:
and wherein does Wisdom chiefly consist, we shall see Deuteronomy 32. 29. O that my people were wise:
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what to doe? to remember their latter end; as if wisedome did therein consist:
what to do? to Remember their latter end; as if Wisdom did therein consist:
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So in Prouerbs 22. 3. A wise man sees the plague afar off, and hides himselfe,
So in Proverbs 22. 3. A wise man sees the plague afar off, and hides himself,
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but a foole goeth an, and is punished; but a fool Goes nias, and is punished;
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its a Metaphor taken from beastes, that feele the storme before it comes, and then hide themselves in their dens;
its a Metaphor taken from beasts, that feel the storm before it comes, and then hide themselves in their dens;
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but the foole goeth on and is punished; but the fool Goes on and is punished;
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that is, either hee is ignorant & sees it not, or else he is besotted and stupified,
that is, either he is ignorant & sees it not, or Else he is besotted and Stupified,
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& so careless to prevent it.
& so careless to prevent it.
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So Pro. 14. 16. The wise man feareth and departeth from evil, but the foole rageth,
So Pro 14. 16. The wise man fears and departeth from evil, but the fool rages,
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and is careless, that is, the prudent man he feares the evill of judgment, the evill of punishment;and is careless, that is, the prudent man he fears the evil of judgement, the evil of punishment;
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he feares the judgement to come, therfore he departeth from the vil of sin that brings it;
he fears the judgement to come, Therefore he departeth from the vil of since that brings it;
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as Ioseph foresaw the famine, and hid both himselfe and others from it by providing against it:
as Ioseph foresaw the famine, and hid both himself and Others from it by providing against it:
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so Iob when his sons were banquetting, he feared, lest they had sinned, & blasphemed God in their hearts, and therefore he rose early & sacrificed for them:
so Job when his Sons were banqueting, he feared, lest they had sinned, & blasphemed God in their hearts, and Therefore he rose early & sacrificed for them:
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but the fool rageth & is confident; the word in the originall is to passe on whatsoever comes of it;but the fool rages & is confident; the word in the original is to pass on whatsoever comes of it;
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as Balaam when the Angel met him with a drawn sword to shew the danger that he went in,
as balaam when the Angel met him with a drawn sword to show the danger that he went in,
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yet he would not be ruled, but he went on, & you know the issue:
yet he would not be ruled, but he went on, & you know the issue:
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& so Ahab when hee went to Ramoth-Gilead, though Micaiah foretold him, yet he would go on,
& so Ahab when he went to Ramoth-Gilead, though Micaiah foretold him, yet he would go on,
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therfore came short home for his labour:
Therefore Come short home for his labour:
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its accounted a point of courage & generosity not to fear, but you see the wiseman saith here, that a wiseman fears & departs from evil.
its accounted a point of courage & generosity not to Fear, but you see the Wiseman Says Here, that a Wiseman fears & departs from evil.
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Indeed there is a double fear, there is a fear that ought not to be, that causeth the thing we fear to come to passe, that is such a feare as sets us aworke to use euill meanes to prevent the evil;
Indeed there is a double Fear, there is a Fear that ought not to be, that Causes the thing we Fear to come to pass, that is such a Fear as sets us awork to use evil means to prevent the evil;
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such was the feare of Saul, that set him aworke to seek to the Witch, wch was the very thing that brought upon him that he feared;
such was the Fear of Saul, that Set him awork to seek to the Witch, which was the very thing that brought upon him that he feared;
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such was the fear of the Israelites, which made them seeke to Egypt & to Ashur for help, which brought upon them the thing which they feared;
such was the Fear of the Israelites, which made them seek to Egypt & to Ashur for help, which brought upon them the thing which they feared;
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and such a fear we should lay aside:
and such a Fear we should lay aside:
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but there is a good fear which causeth the thing that we fear, not to come to passe,
but there is a good Fear which Causes the thing that we Fear, not to come to pass,
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because it sets us a worke to seek to God;
Because it sets us a work to seek to God;
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such was the feare of Iehoshaphat, 2 Chr. 20. 3. When there was a great multitude came against him, he feared, saith the Text;
such was the Fear of Jehoshaphat, 2 Christ 20. 3. When there was a great multitude Come against him, he feared, Says the Text;
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and what did this fear set him on work to doe? He sought the Lord, and proclaimed a fast throughout all Iudah.
and what did this Fear Set him on work to do? He sought the Lord, and proclaimed a fast throughout all Iudah.
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Now this feare was a profitable fear, which caused the thing he feared, not to come to passe;
Now this Fear was a profitable Fear, which caused the thing he feared, not to come to pass;
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for by this meanes hee had a wonderfull deliverance:
for by this means he had a wonderful deliverance:
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such was the feare of Iacob, when Esau came against him with 400. men, he was sore afraid,
such was the Fear of Iacob, when Esau Come against him with 400. men, he was soar afraid,
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and what did this feare? it set him aworke to pray, and to wrastle with the Lord Almighty;
and what did this Fear? it Set him awork to pray, and to wrestle with the Lord Almighty;
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this caused the thing he feared not to come to passe: such was the feare of Iosias when he heard the book of the law read,
this caused the thing he feared not to come to pass: such was the Fear of Iosias when he herd the book of the law read,
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& therby seeing the danger that was like to come, hee feared;
& thereby seeing the danger that was like to come, he feared;
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and what did that fear bring to passe? His hart melted (saith the text) within him, & he humbled himselfe greatly before the Lord, & therefore the thing he feared did not come to passe in regard of himselfe;
and what did that Fear bring to pass? His heart melted (Says the text) within him, & he humbled himself greatly before the Lord, & Therefore the thing he feared did not come to pass in regard of himself;
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for hee had word sent him by the Lord, that he should not see that evill in his daies.
for he had word sent him by the Lord, that he should not see that evil in his days.
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So that there is a good, an useful, and profitable feare, that causeth the thing we feare not to come to passe;
So that there is a good, an useful, and profitable Fear, that Causes the thing we Fear not to come to pass;
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and this is the feare that the wiseman speaks of, Pro. 28. 14. Blessed is hee that feareth alwaies,
and this is the Fear that the Wiseman speaks of, Pro 28. 14. Blessed is he that fears always,
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but he that hardneth his heart shal fall into evill. I will not adde any more:but he that Hardeneth his heart shall fallen into evil. I will not add any more:
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another maine thing to which the Prophet driveth, is, that as the Lord doth terrible things to those that provoke him, to those that will not take warning;
Another main thing to which the Prophet drives, is, that as the Lord does terrible things to those that provoke him, to those that will not take warning;
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so likewise he doth wondrous things for those that waite for him. I am sorry I haue not opportunitie to adde this to the other;
so likewise he does wondrous things for those that wait for him. I am sorry I have not opportunity to add this to the other;
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but I see the time is past, therefore here shall be an end.
but I see the time is past, Therefore Here shall be an end.
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Exact VValking.
Exact Walking.
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EPHES. 6. 15. Take heed that you walke therefore circumspectly (or exactly) not as fooles, but as wise.
EPHESIANS. 6. 15. Take heed that you walk Therefore circumspectly (or exactly) not as Fools, but as wise.
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IN the eighth verse of this Chapter, the Apostle layeth downe this conclusion, You were once darknesse, but now you are light in the Lord, walke therefore as children of the light;
IN the eighth verse of this Chapter, the Apostle Layeth down this conclusion, You were once darkness, but now you Are Light in the Lord, walk Therefore as children of the Light;
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this hee carries along by some Arguments, and drawes some consectaries from it, among the rest this is one, Take heed therefore that you walke exactly, not as fooles, but as wise.
this he carries along by Some Arguments, and draws Some Consequences from it, among the rest this is one, Take heed Therefore that you walk exactly, not as Fools, but as wise.
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As if hee should say, Now the darknesse is gone, now you are set vpon a hill,
As if he should say, Now the darkness is gone, now you Are Set upon a hill,
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now you are in the broad light that all men may see you, now looke to your selues,
now you Are in the broad Light that all men may see you, now look to your selves,
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now see that you walke exactly, not as fooles, but as wise: so you haue in these words,
now see that you walk exactly, not as Fools, but as wise: so you have in these words,
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First, a command, or an exhortation laid on them, Walke circumspectly, or exactly. Secondly, that is backed with a reason, Not as fooles, but as wise;
First, a command, or an exhortation laid on them, Walk circumspectly, or exactly. Secondly, that is backed with a reason, Not as Fools, but as wise;
ord, dt n1, cc dt n1 vvn p-acp pno32, vvb av-j, cc av-j. ord, cst vbz vvn p-acp dt n1, xx p-acp n2, cc-acp c-acp j;
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as if he should say, It is your wisdome to doe so, it is folly to doe otherwise.
as if he should say, It is your Wisdom to do so, it is folly to do otherwise.
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Thirdly, there is prefixed before it a meanes how to doe it, Take heed, or Consider, that is, it is a thing that will not easily bee done, it is a thing that will cost you some labour;
Thirdly, there is prefixed before it a means how to do it, Take heed, or Consider, that is, it is a thing that will not Easily be done, it is a thing that will cost you Some labour;
ord, pc-acp vbz vvn p-acp pn31 dt n2 c-crq pc-acp vdi pn31, vvb n1, cc vvb, cst vbz, pn31 vbz dt n1 cst vmb xx av-j vbi vdn, pn31 vbz dt n1 cst vmb vvi pn22 d n1;
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a man may doe a bungling action without consideration, but if he will doe a thing exactly, he must take heed vnto it, Take heed that you walke exactly, not as fooles but as wise.
a man may do a bungling actium without consideration, but if he will do a thing exactly, he must take heed unto it, Take heed that you walk exactly, not as Fools but as wise.
dt n1 vmb vdi dt n1 n1 p-acp n1, cc-acp cs pns31 vmb vdi dt n1 av-j, pns31 vmb vvi n1 p-acp pn31, vvb n1 cst pn22 vvb av-j, xx p-acp n2 p-acp a-acp j.
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I will open the words in particular, when I come to handle them.
I will open the words in particular, when I come to handle them.
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Before I come to the particular points which these words afford vs, something wee may gather from this particle Therefore: Therefore is a relatiue particle, it hath reference to that which went before, You are children of light,
Before I come to the particular points which these words afford us, something we may gather from this particle Therefore: Therefore is a relative particle, it hath Referente to that which went before, You Are children of Light,
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therefore walke exactly, not as fooles but as wise: Therefore; Therefore walk exactly, not as Fools but as wise: Therefore;
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that is, since you are the children of light, since you are those vpon whom the Name of God is called,
that is, since you Are the children of Light, since you Are those upon whom the Name of God is called,
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since you professe the feare of God, it behooues you to looke to your selues that you walke exactly. In a table vpon which a Picture is drawne,
since you profess the Fear of God, it behooves you to look to your selves that you walk exactly. In a table upon which a Picture is drawn,
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before the picture is drawne, the blemishes, and blots, and scratches vpon it, are not obserued:
before the picture is drawn, the blemishes, and blots, and Scratches upon it, Are not observed:
p-acp dt n1 vbz vvn, dt n2, cc n2, cc n2 p-acp pn31, vbr xx vvn:
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but when the picture is drawne, a little blot is obserued in it:
but when the picture is drawn, a little blot is observed in it:
cc-acp c-crq dt n1 vbz vvn, dt j n1 vbz vvn p-acp pn31:
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so it is with men in this case, a man before hee bee regenerate, before hee is made a childe of light,
so it is with men in this case, a man before he be regenerate, before he is made a child of Light,
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while hee walkes in darknesse, while Gods Image is not drawne vpon him, the sinnes that are in him are not much obserued,
while he walks in darkness, while God's Image is not drawn upon him, the Sins that Are in him Are not much observed,
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because there is no great difference betweene his generall carriage, and some particular fayling: but when the Peece is drawne, that is, when Gods Image is stamped vpon him,
Because there is no great difference between his general carriage, and Some particular failing: but when the Piece is drawn, that is, when God's Image is stamped upon him,
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and renued in him, then the infirmities, and sinnes, and faylings that hee falls into, euery man is ready to obserue them and marke them:
and renewed in him, then the infirmities, and Sins, and failings that he falls into, every man is ready to observe them and mark them:
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and therefore we should in a speciall manner looke to it, because our condition is altered,
and Therefore we should in a special manner look to it, Because our condition is altered,
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whereas before we were darknesse, now we are light;
whereas before we were darkness, now we Are Light;
cs a-acp pns12 vbdr n1, av pns12 vbr j;
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whereas before we stood in the crowd, as it were among the rest of the people,
whereas before we stood in the crowd, as it were among the rest of the people,
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now wee are set vpon the stage; euery man markes what wee doe: nay, if wee stand still and doe nothing, it is obserued;
now we Are Set upon the stage; every man marks what we do: nay, if we stand still and do nothing, it is observed;
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and if we doe, and doe that which is vndecent, that is obserued too:
and if we do, and do that which is undecent, that is observed too:
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now when euery one of our actions are obserued, it behoues vs to looke the more what we doe, to see that we walke exactly.
now when every one of our actions Are observed, it behooves us to look the more what we do, to see that we walk exactly.
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This thing I will not presse because it is common.
This thing I will not press Because it is Common.
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Onely the vse that we should make of it is this, to see what God and men looke for from vs;
Only the use that we should make of it is this, to see what God and men look for from us;
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when we take vpon vs the profession of his feare, his glory is engaged in our carriage,
when we take upon us the profession of his Fear, his glory is engaged in our carriage,
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therefore we should walke exactly, not as fooles, but as wise.
Therefore we should walk exactly, not as Fools, but as wise.
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Againe, as any man hath a higher degree of faith (for there be degrees,) as any stand in a higher place, they must looke to it more,
Again, as any man hath a higher degree of faith (for there be Degrees,) as any stand in a higher place, they must look to it more,
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as they are in more estimation and glory, so they must take heed of falling to the scandall of their holy profession:
as they Are in more estimation and glory, so they must take heed of falling to the scandal of their holy profession:
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but I will not stand vpon that. Now I come to take the words as they lie.
but I will not stand upon that. Now I come to take the words as they lie.
cc-acp pns11 vmb xx vvi p-acp d. av pns11 vvb pc-acp vvi dt n2 c-acp pns32 vvb.
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Consider therefore, or Take heed that you walke exactly: for the walking exactly, consideration is required you see; Consider Therefore, or Take heed that you walk exactly: for the walking exactly, consideration is required you see;
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now the question will be, what this consideration is? It is a thing that is little taught,
now the question will be, what this consideration is? It is a thing that is little taught,
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and not well vnderstood, and therefore I will a little open it vnto you, that you may know what this act is:
and not well understood, and Therefore I will a little open it unto you, that you may know what this act is:
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it is a thing oft described in Scripture; I considered my waies, and turned my feet to thy testimonies.
it is a thing oft described in Scripture; I considered my ways, and turned my feet to thy testimonies.
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Now consideration (to describe it to you) is nothing else, but an act of the practicall vnderstanding, whereby it reflects and stayes vpon its owne intentions,
Now consideration (to describe it to you) is nothing Else, but an act of the practical understanding, whereby it reflects and stays upon its own intentions,
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and comparing them with the rule, it proceeds to lay a command vpon the will and affections, to put them in execution.
and comparing them with the Rule, it proceeds to lay a command upon the will and affections, to put them in execution.
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I say it is an act of the practicall vnderstanding, whereby it stayes and reflects vpon its owne intentions, &c. for there are many actions that passe from the minde of a man, that he dwels not vpon,
I say it is an act of the practical understanding, whereby it stays and reflects upon its own intentions, etc. for there Are many actions that pass from the mind of a man, that he dwells not upon,
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but they passe presently away, these are not reflect acts, they are not acts of consideration, hee dwels not vpon them;
but they pass presently away, these Are not reflect acts, they Are not acts of consideration, he dwells not upon them;
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but when a man dwels vpon a thing, hee will not let it presently passe from his hands.
but when a man dwells upon a thing, he will not let it presently pass from his hands.
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First, they are in the intention, and then he lookes backe by consideration, when a man will see what is in his minde, hee will looke round about as it were,
First, they Are in the intention, and then he looks back by consideration, when a man will see what is in his mind, he will look round about as it were,
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and returne vpon his heart, as it is called in the Chronicles, If you returne to your hearts;
and return upon his heart, as it is called in the Chronicles, If you return to your hearts;
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I say this is necessary, this is one part of consideration, but this is not all, a man may dwell vpon his actions for another end.
I say this is necessary, this is one part of consideration, but this is not all, a man may dwell upon his actions for Another end.
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Therefore when this is done, in the second place this is to be added, that a man so dwell vpon his actions,
Therefore when this is done, in the second place this is to be added, that a man so dwell upon his actions,
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as that hee compares them with the rule:
as that he compares them with the Rule:
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he sets them both together, and therefore in Prou. 4. 26. that which is called consideration in another place, is there called Pondering; Ponder the waies of thy feet:
he sets them both together, and Therefore in Prou. 4. 26. that which is called consideration in Another place, is there called Pondering; Ponder the ways of thy feet:
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the meaning is, consider the waies of thy feet.
the meaning is, Consider the ways of thy feet.
dt n1 vbz, vvb dt n2 pp-f po21 n2.
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Now you know what Pondering is, when you haue a thing to weigh, there must be something to weigh it by, which therefore is the rule thereof;
Now you know what Pondering is, when you have a thing to weigh, there must be something to weigh it by, which Therefore is the Rule thereof;
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and as in measuring, there is the thing that you measure by:
and as in measuring, there is the thing that you measure by:
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this is the second thing to bee done in consideration, to compare it with the rule.
this is the second thing to be done in consideration, to compare it with the Rule.
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But yet this is not all:
But yet this is not all:
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for there may bee a comparing of actions and intentions, with the rule by which it is squared,
for there may be a comparing of actions and intentions, with the Rule by which it is squared,
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when yet it is not consideration:
when yet it is not consideration:
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a Scholler may take a thing into consideration, whether it bee true or false, whether it be a practike or a speculatiue thing, he may compare it with the rule;
a Scholar may take a thing into consideration, whither it be true or false, whither it be a practic or a speculative thing, he may compare it with the Rule;
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but his end is not to practise it, but onely to know the truth of it,
but his end is not to practise it, but only to know the truth of it,
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and so he lets it lie.
and so he lets it lie.
cc av pns31 vvz pn31 vvi.
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And not onely Schollers, but it is so with all men for the most part, they heare vs deliuer the truth of God, their end is to see (as it were) to vnderstand it, to know the truth of it, they doe no more but see if the thing be true,
And not only Scholars, but it is so with all men for the most part, they hear us deliver the truth of God, their end is to see (as it were) to understand it, to know the truth of it, they do no more but see if the thing be true,
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and giue their assent to it: but in consideration there is somewhat more.
and give their assent to it: but in consideration there is somewhat more.
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Therefore I adde, that it layeth a command vpon the will to put it in execution,
Therefore I add, that it Layeth a command upon the will to put it in execution,
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or else it is not properly consideration;
or Else it is not properly consideration;
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but when a man considers of a thing, so as that he resolues to doe it, that hee layes an imperatiue iniunction vpon the inferiour faculties, to put that in practice and execution that he resolues on;
but when a man considers of a thing, so as that he resolves to do it, that he lays an imperative injunction upon the inferior faculties, to put that in practice and execution that he resolves on;
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so now you see more distinctly and cleerely what the Apostle would haue vs doe, this is the action hee would haue vs doe, to Consider; that is, to stay vpon our actions, to compare them with the rule,
so now you see more distinctly and clearly what the Apostle would have us do, this is the actium he would have us do, to Consider; that is, to stay upon our actions, to compare them with the Rule,
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and not to let them lie there, but to put them in practice and execution;
and not to let them lie there, but to put them in practice and execution;
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this is the thing we are here exhorted vnto, to Consider, or Take heed what we doe.
this is the thing we Are Here exhorted unto, to Consider, or Take heed what we do.
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And it is that which we haue little reason to be backward to (though in truth wee are backward to nothing more, which is the cause of many errors of our life) if we consider.
And it is that which we have little reason to be backward to (though in truth we Are backward to nothing more, which is the cause of many errors of our life) if we Consider.
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First, that this consideration is the excellency of all a mans actions, it is that which is proper to man,
First, that this consideration is the excellency of all a men actions, it is that which is proper to man,
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as hee is a man, there is no beast capable of it:
as he is a man, there is no beast capable of it:
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It is a peculiar excellencie to man, to be able to returne and to reflect vpon his actions.
It is a peculiar excellency to man, to be able to return and to reflect upon his actions.
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Beasts looke forward altogether vpon the present pleasure which is propounded, but to consider an action,
Beasts look forward altogether upon the present pleasure which is propounded, but to Consider an actium,
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whether it be to be done, or not to be done, it is an excellency peculiar to man.
whither it be to be done, or not to be done, it is an excellency peculiar to man.
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Therefore as the Mathematicians say of Figures, the strait Figure, or the strait Line is the weakest,
Therefore as the Mathematicians say of Figures, the strait Figure, or the strait Line is the Weakest,
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but the Circle is the strongest of all other, and the best, because one part returnes to another, and holds vp another;
but the Circle is the Strongest of all other, and the best, Because one part returns to Another, and holds up Another;
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so these direct actions of ours, these transient actions that passe suddenly vpon a thing, they are the weakest, in them wee are most subiect to erre,
so these Direct actions of ours, these Transient actions that pass suddenly upon a thing, they Are the Weakest, in them we Are most Subject to err,
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but these actions wherein wee returne againe vpon our selues, as a circle or round figure, are more perfect and exact:
but these actions wherein we return again upon our selves, as a circle or round figure, Are more perfect and exact:
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I say it is the excellency of an action, and this should make vs ready to doe it,
I say it is the excellency of an actium, and this should make us ready to do it,
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but that is not all, there is not only a generall excellency. But it is the best for our selues, it perfects vs aboue all other;
but that is not all, there is not only a general excellency. But it is the best for our selves, it perfects us above all other;
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take all other actions that goe directly forward, they perfect somewhat that is out of a man,
take all other actions that go directly forward, they perfect somewhat that is out of a man,
vvb d j-jn n2 cst vvb av-j av-j, pns32 vvb av d vbz av pp-f dt n1,
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but they perfect not the heart of a man.
but they perfect not the heart of a man.
cc-acp pns32 vvb xx dt n1 pp-f dt n1.
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If it be in teaching others, in it is the perfection of the Scholler, other actions of wealth, of honour, of learning,
If it be in teaching Others, in it is the perfection of the Scholar, other actions of wealth, of honour, of learning,
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or any thing of this nature, they perfect the thing vpon which they are pitched,
or any thing of this nature, they perfect the thing upon which they Are pitched,
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but now this action, by which the heart returnes vpon it selfe, this reflect action is that which perfects a mans soule, it makes him a better man, it builds him vp in grace and in truth;
but now this actium, by which the heart returns upon it self, this reflect actium is that which perfects a men soul, it makes him a better man, it builds him up in grace and in truth;
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when a man lookes in, and returnes vpon himselfe, he makes vp the breaches of his heart,
when a man looks in, and returns upon himself, he makes up the Breaches of his heart,
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if there be any thing amisse there, he rectifies it:
if there be any thing amiss there, he Rectifies it:
cs pc-acp vbb d n1 av a-acp, pns31 vvz pn31:
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therefore it is an action that we should easily assent vnto, and agree to the exhortation of the Apostle.
Therefore it is an actium that we should Easily assent unto, and agree to the exhortation of the Apostle.
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Therefore to conclude this point, let vs be exhorted, to consider what we doe, the failing in this is the cause of so many errours in our liues, the cause of so many ill spent houres, of so many vaine speeches, of so many grosse sinnes committed, all for want of consideration.
Therefore to conclude this point, let us be exhorted, to Consider what we do, the failing in this is the cause of so many errors in our lives, the cause of so many ill spent hours, of so many vain Speeches, of so many gross Sins committed, all for want of consideration.
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If the swearer would well consider what that is, when the Lord saith, I will not hold him guiltlesse that taketh my Name in vaine, hee would not be so ready to sweare as he is.
If the swearer would well Consider what that is, when the Lord Says, I will not hold him guiltless that Takes my Name in vain, he would not be so ready to swear as he is.
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If the adulterer would consider what God saith, Heb. 13. Whoremongers and adulterers God will iudge, hee would not so easily continue in that sinne:
If the adulterer would Consider what God Says, Hebrew 13. Whoremongers and Adulterers God will judge, he would not so Easily continue in that sin:
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so you may runne thorow other particulars, therefore this consideration is necessary in things that belong to saluation.
so you may run thorough other particulars, Therefore this consideration is necessary in things that belong to salvation.
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It is not so in other things, in other things the notion passeth soone from the minde to the rest of the saculties,
It is not so in other things, in other things the notion passes soon from the mind to the rest of the faculties,
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as soone as the light, it is no sooner kindled but present'y it is executed;
as soon as the Light, it is no sooner kindled but present'y it is executed;
c-acp av c-acp dt n1, pn31 vbz av-dx av-c vvn cc-acp uh pn31 vbz vvn;
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but in matters that belong to godlinesse, there may bee a sparke, and it will goe out againe in the heart,
but in matters that belong to godliness, there may be a spark, and it will go out again in the heart,
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as greene wood putteth out the fire;
as green wood putteth out the fire;
c-acp j-jn n1 vvz av dt n1;
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in that case there must bee paines taken, because of the stubbornnesse in the faculties of the minde to obey the light, which is dictated to the conscience:
in that case there must be pains taken, Because of the stubbornness in the faculties of the mind to obey the Light, which is dictated to the conscience:
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Therefore wee must doe in this case, as we doe with stubborne seruants, they must be bidden doe a thing againe, they must be forced vnto it.
Therefore we must do in this case, as we do with stubborn Servants, they must be bidden doe a thing again, they must be forced unto it.
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If the vnder-faculties were as ready to obey the minde in spirituall things as in other things, it were another case.
If the under-faculties were as ready to obey the mind in spiritual things as in other things, it were Another case.
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In other things (for the most part) we shall finde that the minde hath no sooner resolued on a thing,
In other things (for the most part) we shall find that the mind hath no sooner resolved on a thing,
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but the faculties presently are ready to practise and to execute it; If it be a matter of pleasure, a matter of commodity, a matter of businesse,
but the faculties presently Are ready to practise and to execute it; If it be a matter of pleasure, a matter of commodity, a matter of business,
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if a man resolue once to doe it, he findes no resistance;
if a man resolve once to do it, he finds no resistance;
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but if it bee a matter tending to a holy life, hee is resolued and fully intended to doe it,
but if it be a matter tending to a holy life, he is resolved and Fully intended to do it,
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yet when hee comes to the point, how many impediments doth he finde in the vnder-faculties? they are like stubborne seruants that haue need of pressing vpon,
yet when he comes to the point, how many impediments does he find in the under-faculties? they Are like stubborn Servants that have need of pressing upon,
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and must haue such imperatiue iniunctions vpon them as I speake of.
and must have such imperative injunctions upon them as I speak of.
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Therefore this consideration is necessary for vs, we see if we be negligent in it, it is impossible wee should lead a holy life,
Therefore this consideration is necessary for us, we see if we be negligent in it, it is impossible we should led a holy life,
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because we goe vp the hill in that, there must bee paines taken in that;
Because we go up the hill in that, there must be pains taken in that;
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there is no good action but it will cost this consideration, and the rather we should doe it,
there is no good actium but it will cost this consideration, and the rather we should do it,
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because (as I say) it is that which perfects vs most of any thing;
Because (as I say) it is that which perfects us most of any thing;
c-acp (c-acp pns11 vvb) pn31 vbz d r-crq vvz pno12 av-ds pp-f d n1;
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wee study many things, we study bookes, wee study men, wee study our selues, that is done by this act of consideration,
we study many things, we study books, we study men, we study our selves, that is done by this act of consideration,
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and of all studies that is the best, when a man studies his owne heart, when hee dwels at home:
and of all studies that is the best, when a man studies his own heart, when he dwells At home:
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It was the precept of the wise Moralist, to exhort men to dwell at home, to looke inward;
It was the precept of the wise Moralist, to exhort men to dwell At home, to look inward;
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for a man to bee as a good house-wife in her owne house, to dresse the roome of his heart, euery morning to sweepe it,
for a man to be as a good housewife in her own house, to dress the room of his heart, every morning to sweep it,
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and to put things in order which the former day hath put out of order, that he may bee fit to entertaine the Lord of glory;
and to put things in order which the former day hath put out of order, that he may be fit to entertain the Lord of glory;
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therefore we ought to keepe our selues right and straight, to keepe our selues cleane and pure in soule and body by this continuall act of consideration, that we may be fit Temples for the Holy Ghost to dwell in and to continue in: therefore we should doe this.
Therefore we ought to keep our selves right and straight, to keep our selves clean and pure in soul and body by this continual act of consideration, that we may be fit Temples for the Holy Ghost to dwell in and to continue in: Therefore we should do this.
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First in generall, take this generall consideration; let a man thinke what his condition is, what he comes into the world for;
First in general, take this general consideration; let a man think what his condition is, what he comes into the world for;
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let him sit downe and thinke with himselfe that hee hath a soule that is immortall, that must liue in another place for euer, that his life is vncertaine, hee knowes not when this soule of his shall bee put out of possession;
let him fit down and think with himself that he hath a soul that is immortal, that must live in Another place for ever, that his life is uncertain, he knows not when this soul of his shall be put out of possession;
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now if a man would take these things into consideration, if hee would sit downe and consider his latter end, consider the infallibilitie of the threatnings, consider the vncertainty of this life, consider the terrour of Gods wrath,
now if a man would take these things into consideration, if he would fit down and Consider his latter end, Consider the infallibility of the threatenings, Consider the uncertainty of this life, Consider the terror of God's wrath,
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because these things are not taken into consideration;
Because these things Are not taken into consideration;
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therefore it is that men goe on in courses of sinne, this is that which the people failed in, Deut. 29. 4. saith Moses there, you haue seene what the Lord did to Pharaoh and all his seruants, you haue seene the temptations and the great workes which he wrought,
Therefore it is that men go on in courses of sin, this is that which the people failed in, Deuteronomy 29. 4. Says Moses there, you have seen what the Lord did to Pharaoh and all his Servants, you have seen the temptations and the great works which he wrought,
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but you haue not hearts to perceiue, you haue not eyes to see vnto this day, you haue seene,
but you have not hearts to perceive, you have not eyes to see unto this day, you have seen,
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but you haue not hearts to perceiue;
but you have not hearts to perceive;
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that is, you haue not hearts to consider it as it is, as if hee should say, this will profit nothing;
that is, you have not hearts to Consider it as it is, as if he should say, this will profit nothing;
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this which was one of the strongest arguments that was, (as how could a people haue more arguments to feare God than they had, to see such wonders as they did,
this which was one of the Strongest Arguments that was, (as how could a people have more Arguments to Fear God than they had, to see such wonders as they did,
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but this) profited them nothing, because they had not hearts to consider;
but this) profited them nothing, Because they had not hearts to Consider;
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so our Sauiour, Marke 6. 52. They considered not the miracle of the Loanes, for their hearts were hardned:
so our Saviour, Mark 6. 52. They considered not the miracle of the Loans, for their hearts were hardened:
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After that miracle was wrought, when Christ walked vpon the Sea, and they thought he had beene a spirit, they were afraid, the reason is giuen,
After that miracle was wrought, when christ walked upon the Sea, and they Thought he had been a Spirit, they were afraid, the reason is given,
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because they considered not the miracle of the Loaues;
Because they considered not the miracle of the Loaves;
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as if hee should say, there was enough in that to haue strengthened their faith, that they should not haue beene so fearefull;
as if he should say, there was enough in that to have strengthened their faith, that they should not have been so fearful;
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but saith Christ, the reason you did not profit by that was, because you did not consider, your hearts were hardened:
but Says christ, the reason you did not profit by that was, Because you did not Consider, your hearts were hardened:
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and therefore 2 Tim. 2. 6. it is Pauls exhortation, Consider what I say; consider what in other places I haue named to you, that is,
and Therefore 2 Tim. 2. 6. it is Paul's exhortation, Consider what I say; Consider what in other places I have nam to you, that is,
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though these bee reasons strong enough, yet consider, Timothy, or else it will neuer worke vpon thee,
though these be Reasons strong enough, yet Consider, Timothy, or Else it will never work upon thee,
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therefore consider what I say, and because wee are not able to doe it of our selues, hee prayes to God to teach him to consider,
Therefore Consider what I say, and Because we Are not able to do it of our selves, he prays to God to teach him to Consider,
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and the Lord giwe thee vnderstanding in all things:
and the Lord giwe thee understanding in all things:
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and indeed that wee may doe so, let vs beseech God to open our eyes to enable vs to consider;
and indeed that we may do so, let us beseech God to open our eyes to enable us to Consider;
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till hee set vs a worke, we cannot doe it to purpose, so that I say, we should learne to doe this in generall,
till he Set us a work, we cannot do it to purpose, so that I say, we should Learn to do this in general,
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and not onely so, but to make a daily practice of it, euery day consider our waies, to set some time a part for that purpose:
and not only so, but to make a daily practice of it, every day Consider our ways, to Set Some time a part for that purpose:
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when we come to God in prayer, consider the businesse wee haue to doe, consider what hath beene out of order the day before, to reflect vpon our hearts,
when we come to God in prayer, Consider the business we have to do, Consider what hath been out of order the day before, to reflect upon our hearts,
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and to set things strait before God, and after this to haue an eye vpon our actions all the day, that our tongues, our hands, our feet,
and to Set things strait before God, and After this to have an eye upon our actions all the day, that our tongues, our hands, our feet,
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or any part bee not ready to act any thing before we haue considered and pondered it,
or any part be not ready to act any thing before we have considered and pondered it,
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before wee haue good warrant for it.
before we have good warrant for it.
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You will say this is impossible, must a man stand considering euery act on that he doth?
You will say this is impossible, must a man stand considering every act on that he does?
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I say, it is not needfull that euery action should be considered;
I say, it is not needful that every actium should be considered;
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as in a iourney, you know it is not needfull for a man to thinke of euery step,
as in a journey, you know it is not needful for a man to think of every step,
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but the first intention of the iourney will carry him a great way; so set the heart aright, and that intention will carry a man thorow many actions,
but the First intention of the journey will carry him a great Way; so Set the heart aright, and that intention will carry a man thorough many actions,
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though hee stand not to consider euery particular;
though he stand not to Consider every particular;
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but because our hearts are so ready to goe out of the way, like young horses that are not accustomed to the high way, they are ready to turne aside euer and anon,
but Because our hearts Are so ready to go out of the Way, like young Horses that Are not accustomed to the high Way, they Are ready to turn aside ever and anon,
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except the hand bee vpon the bridle continually;
except the hand be upon the bridle continually;
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so this consideration must bee euer and anon repeated in the heart to keepe it strait, it is apt else to turne a side.
so this consideration must be ever and anon repeated in the heart to keep it strait, it is apt Else to turn a side.
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This wee must learne to doe in things that belong to godlinesse, in other things wee are apt enough to doe it;
This we must Learn to do in things that belong to godliness, in other things we Are apt enough to do it;
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the young man is apt to consider how he shall satisfie his flesh, and the desires of it,
the young man is apt to Consider how he shall satisfy his Flesh, and the Desires of it,
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how hee shall obtaine his pleasures;
how he shall obtain his pleasures;
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the ancienter men, they consider how they may increase their wealth, how they may keepe correspondency,
the ancienter men, they Consider how they may increase their wealth, how they may keep correspondency,
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as it is said of the good house-wife, She considereth a field and gets it, Prou. 31. there is too much of this consideration, men consider such outward aduantages:
as it is said of the good housewife, She Considereth a field and gets it, Prou. 31. there is too much of this consideration, men Consider such outward advantages:
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the thing that we require row, is to consider how wee may walke circumspectly and holily before God in all things, this is the thing that we ought to consider,
the thing that we require row, is to Consider how we may walk circumspectly and holily before God in all things, this is the thing that we ought to Consider,
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& to neglect this and to intend other things, is no better than madnesse:
& to neglect this and to intend other things, is no better than madness:
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If a man doe but consider seriously what he is, what his condition is, and what he is fit for, hee will reckon it madnesse to intend other things as he doth;
If a man do but Consider seriously what he is, what his condition is, and what he is fit for, he will reckon it madness to intend other things as he does;
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we reckon men mad, when they fall a gathering strawes, and sticke their clothes with flowers,
we reckon men mad, when they fallen a gathering straws, and stick their clothes with flowers,
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when they scrabble vpon the walls, because wee thinke these actions vnmeet for a man:
when they scrabble upon the walls, Because we think these actions unmeet for a man:
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So come to a Christian, when he is occupied in trifles, in pleasures and honours, (for they are no better) when men doe this with all their endeuour, this is as vnmeet for a Christian, this is as much below a Christian,
So come to a Christian, when he is occupied in trifles, in pleasures and honours, (for they Are no better) when men do this with all their endeavour, this is as unmeet for a Christian, this is as much below a Christian,
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as those other actions, that I named, are below a man; and it is as truly spirituall madnesse, as the other is natural frenzie;
as those other actions, that I nam, Are below a man; and it is as truly spiritual madness, as the other is natural frenzy;
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consider of this therefore, and come to your selues.
Consider of this Therefore, and come to your selves.
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I am not too harsh in calling it madnesse, the Scripture cals it so, in Luke 15. the Prodigall is said to come to himselfe;
I am not too harsh in calling it madness, the Scripture calls it so, in Lycia 15. the Prodigal is said to come to himself;
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for other things hee was come to himselfe before, but for matter of grace and saluation, therein hee was not come to himselfe;
for other things he was come to himself before, but for matter of grace and salvation, therein he was not come to himself;
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so that a man may truly say, that the world is full of mad men in this sense,
so that a man may truly say, that the world is full of mad men in this sense,
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because they come as much short of that which belongs to a Christian, of that which belongs to a man,
Because they come as much short of that which belongs to a Christian, of that which belongs to a man,
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as he stands in relation to God, as hee stands in reference to eternity, as the other actions are to other men,
as he Stands in Relation to God, as he Stands in Referente to eternity, as the other actions Are to other men,
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and you shall finde they are occupied in the same manner;
and you shall find they Are occupied in the same manner;
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looke vpon the imploiments of men, if wee could see what they are bufie about, what their thoughts and liues are taken vp with, in the morning if we could see them,
look upon the employments of men, if we could see what they Are bufie about, what their thoughts and lives Are taken up with, in the morning if we could see them,
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as God seeth them and beholds them, wee should see they doe as mad men;
as God sees them and beholds them, we should see they do as mad men;
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as a man that makes a garland to himselfe, composed of such vanity as he is most fancied with.
as a man that makes a garland to himself, composed of such vanity as he is most fancied with.
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Consider therefore what you doe, Walke exactly, not as fooles, but as wise. So much for that.
Consider Therefore what you do, Walk exactly, not as Fools, but as wise. So much for that.
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The maine point is that we now come to, Walke exactly.
The main point is that we now come to, Walk exactly.
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Consider therefore that you walke exactly, whence we will deliuer this Doctrine (to take the words as they lie,) that It is required of a Christian that he walke with God exactly in all things.
Consider Therefore that you walk exactly, whence we will deliver this Doctrine (to take the words as they lie,) that It is required of a Christian that he walk with God exactly in all things.
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Before I come to prosecute this point, I will shew what this walking is, and what it is to walke exactly.
Before I come to prosecute this point, I will show what this walking is, and what it is to walk exactly.
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In a word, by walking nothing else is meant but the tract and course of a mans life,
In a word, by walking nothing Else is meant but the tract and course of a men life,
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so that to walke holily is nothing else, but in all the passages and turnings of a mans conuersation to keepe himselfe close to the rule,
so that to walk holily is nothing Else, but in all the passages and turnings of a men Conversation to keep himself close to the Rule,
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so that into what circumstance soeuer he is cast, stil as a, Dye to fall right,
so that into what circumstance soever he is cast, still as a, Die to fallen right,
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whether he be alone or in company, whether he be in sport or in businesse, whether he be among enemies,
whither he be alone or in company, whither he be in sport or in business, whither he be among enemies,
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or among friends, all is one, his conuersation is still of the same colour, he keeps one tenure what condition soeuer he is in, in crosses and aduersity he is taught to wait, in prosperity he knowes how to abound, to behaue him selfe as a Christian in any particular action,
or among Friends, all is one, his Conversation is still of the same colour, he keeps one tenure what condition soever he is in, in Crosses and adversity he is taught to wait, in Prosperity he knows how to abound, to behave him self as a Christian in any particular actium,
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whether it bee gaine or losse to him, whether hee bee in a pleasant estate,
whither it be gain or loss to him, whither he be in a pleasant estate,
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or whomsoeuer he hath reference to, whether it be for his aduantage or disaduantage, all is one, he doth not shift, he doth not dawbe it out by seeking inuentions, that afterwards will fall off as vntempered morter, his conscience puts it to him,
or whomsoever he hath Referente to, whither it be for his advantage or disadvantage, all is one, he does not shift, he does not daub it out by seeking Inventions, that afterwards will fallen off as untempered mortar, his conscience puts it to him,
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and tells him this is not to be done, and he is willing to let his conscience speake, he is ready to obey it;
and tells him this is not to be done, and he is willing to let his conscience speak, he is ready to obey it;
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when a man thus behaues himselfe in the constant course of his life, this is to walke exactly.
when a man thus behaves himself in the constant course of his life, this is to walk exactly.
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But then againe there is somewhat in this word Exact, the Greeke word NONLATINALPHABET comes of two words, that signifie to goe to the extremity of a thing;
But then again there is somewhat in this word Exact, the Greek word comes of two words, that signify to go to the extremity of a thing;
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so to walke exactly is nothing else, but so to keepe the Commandements of God, that a man goes to the vtmost of them, to all the rules that he prescribes, not onely to content himselfe to doe the maine duties of them,
so to walk exactly is nothing Else, but so to keep the commandments of God, that a man Goes to the utmost of them, to all the rules that he prescribes, not only to content himself to do the main duties of them,
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but you must looke to euery particle of them, to bee willing to goe to the vtmost of euery command;
but you must look to every particle of them, to be willing to go to the utmost of every command;
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so the scope of the Apostle is, to commend vnto vs here the thing that is so disgraced in the world, the which is a matter of much obloquie, that same exactnesse or precisenesse,
so the scope of the Apostle is, to commend unto us Here the thing that is so disgraced in the world, the which is a matter of much obloquy, that same exactness or preciseness,
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for so the word may as well be translated, and there is no word that fits the Greeke better than this.
for so the word may as well be translated, and there is no word that fits the Greek better than this.
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Consider that you walke precisely, or exactly, or strictly in all things;
Consider that you walk precisely, or exactly, or strictly in all things;
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I say that is the Apostles scope, to commend this to vs, that men discommend so much,
I say that is the Apostles scope, to commend this to us, that men discommend so much,
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though indeed it be the only excellency of a Christian;
though indeed it be the only excellency of a Christian;
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for is not that the best glasse that shewes the smallest spots? and is not that the brightest light that shewes the least moats? and doe you not reckon that the finest flesh that is sensible of the least pricking? so the conscience that is sensible of the least sin or failing, is the perfection of Christianity which wee are to striue to attaine, it is that which we are to reckon the greatest excellency of all others,
for is not that the best glass that shows the Smallest spots? and is not that the Brightest Light that shows the least moats? and do you not reckon that the Finest Flesh that is sensible of the least pricking? so the conscience that is sensible of the least since or failing, is the perfection of Christianity which we Are to strive to attain, it is that which we Are to reckon the greatest excellency of all Others,
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so far it should be from disgrace with vs. To walke exactly is required of euery one,
so Far it should be from disgrace with us To walk exactly is required of every one,
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and this exactnesse is to goe to the vtmost; but a little more particularly to describe it, to walke exactly requires these three conditions.
and this exactness is to go to the utmost; but a little more particularly to describe it, to walk exactly requires these three conditions.
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First looke to the whole rule, he that looks but to a part shall neuer doe a businesse exactly, but imperfectly and bunglingly; First look to the Whole Rule, he that looks but to a part shall never do a business exactly, but imperfectly and bunglingly;
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that is, you must haue respect to all the commandements, to all the precepts that runne thorow the booke of God.
that is, you must have respect to all the Commandments, to all the Precepts that run thorough the book of God.
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Secondly, hee must goe to the vtmost of euery one, we see our Sauiour in Mat. 5. hee sets it downe, it is not enough for a man not to murder, Secondly, he must go to the utmost of every one, we see our Saviour in Mathew 5. he sets it down, it is not enough for a man not to murder,
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but he must not be angry with his brother vnaduisedly, there is the extremity of the command, he must not onely take care of the maine, but to keepe the least;
but he must not be angry with his brother unadvisedly, there is the extremity of the command, he must not only take care of the main, but to keep the least;
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so he saith, that a man should not onely not sweare great oathes, or not forsweare himselfe, but let your yea be yea,
so he Says, that a man should not only not swear great Oaths, or not forswear himself, but let your yea be yea,
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and your nay nay, saith our Sauiour in the same Chapter.and your nay nay, Says our Saviour in the same Chapter.
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And so for that command, Thou shalt not commit adultery, (I giue you the instances in that Chapter,
And so for that command, Thou shalt not commit adultery, (I give you the instances in that Chapter,
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because Christ giues them vpon the same occasion;
Because christ gives them upon the same occasion;
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saith he, he that breaks the least commandement, he that doth not keepe euery iot of the command, he shall not come to Heauen.) As for that command of Adultery,
Says he, he that breaks the least Commandment, he that does not keep every jot of the command, he shall not come to Heaven.) As for that command of Adultery,
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though thou keepe the maine, if thou lust in thy heart, that is, if a man admit lasciuious thoughts, adulterous lustfull thoughts,
though thou keep the main, if thou lust in thy heart, that is, if a man admit lascivious thoughts, adulterous lustful thoughts,
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though he keepe the maine Commandement, the maine duty which is there commanded, yet he walks not exactly; there is a necessity laid vpon him, Hee that keepes not euery iot of the command, shall not enter into Heauen;
though he keep the main Commandment, the main duty which is there commanded, yet he walks not exactly; there is a necessity laid upon him, He that keeps not every jot of the command, shall not enter into Heaven;
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so that you must haue respect to the whole rule, and to euery particular command.
so that you must have respect to the Whole Rule, and to every particular command.
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And lastly, you must doe it at all times, Psal. 106. vers. vlt. Blessed is hee that doth iustice, and loues righteousnesse at all times;
And lastly, you must do it At all times, Psalm 106. vers. Ult. Blessed is he that does Justice, and loves righteousness At all times;
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otherwise a man cannot be exact;
otherwise a man cannot be exact;
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he that doth it by fits and flashes, that walkes exactly one day, and is out againe another, this man is said not to walke exactly, he walks with God by fits,
he that does it by fits and flashes, that walks exactly one day, and is out again Another, this man is said not to walk exactly, he walks with God by fits,
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as he that lookes to halfe the rule, he walls but by halues;
as he that looks to half the Rule, he walls but by halves;
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if either of these be, that he walks but by halues or by fits, he is not exact:
if either of these be, that he walks but by halves or by fits, he is not exact:
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thus much shall bee said for the explication. Now this exactnesse is required in three respects.
thus much shall be said for the explication. Now this exactness is required in three respects.
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First, in respect of a mans person, that hee bee clothed with all the graces of the spirit that there be none wanting, there must bee a generality in that,
First, in respect of a men person, that he be clothed with all the graces of the Spirit that there be none wanting, there must be a generality in that,
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and therefore in 2 Pet. 1. we see the graces are put together, Giue all diligence that you ioyne with vertue faith, with faith knowledge, with knowledge temperance, with temperance patience, &c. that is,
and Therefore in 2 Pet. 1. we see the graces Are put together, Give all diligence that you join with virtue faith, with faith knowledge, with knowledge temperance, with temperance patience, etc. that is,
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as if he should say, a Christian must not bee adorned with some graces of the spirit onely,
as if he should say, a Christian must not be adorned with Some graces of the Spirit only,
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but hee must haue euery one, he must be exact, he must haue the whole clothing, the whole Image of God,
but he must have every one, he must be exact, he must have the Whole clothing, the Whole Image of God,
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for the Image of God is nothing else but the happy cluster of these graces:
for the Image of God is nothing Else but the happy cluster of these graces:
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now put the case that any of these be wanting, then you shall see what a defect it will cause;
now put the case that any of these be wanting, then you shall see what a defect it will cause;
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if a man haue faith, if hee want vertue, that is, if his faith shew not it selfe in workes,
if a man have faith, if he want virtue, that is, if his faith show not it self in works,
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if it be not a working vertuall faith, what will his faith profit him. If he be zealous and ready to the worke, if there be vertue in him,
if it be not a working virtual faith, what will his faith profit him. If he be zealous and ready to the work, if there be virtue in him,
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if he want knowledge to guide, and direct him, and turne him, hee must needs erre exceedingly;
if he want knowledge to guide, and Direct him, and turn him, he must needs err exceedingly;
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and therefore he must ioyne to vertue knowledge, if he haue knowledge that he know what to doe,
and Therefore he must join to virtue knowledge, if he have knowledge that he know what to do,
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if there doe not come in the practice of other graces, if he be intemperate, it will lie as a blot vpon him, there will be great inconcinnity in his carriage,
if there do not come in the practice of other graces, if he be intemperate, it will lie as a blot upon him, there will be great inconcinnity in his carriage,
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if he haue other vertues and want one;
if he have other Virtues and want one;
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suppose if he be temperate, yet if he be an impatient man, this becomes not one of those vpon whom Gods Name is called;
suppose if he be temperate, yet if he be an impatient man, this becomes not one of those upon whom God's Name is called;
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it becomes a Christian to haue his person adorned with euery grace, because God requires so much beauty in him, in Cant. 4. 7. saith Christ to his Church, Thou art all faire my loue, there is no spot in thee;
it becomes a Christian to have his person adorned with every grace, Because God requires so much beauty in him, in Cant 4. 7. Says christ to his Church, Thou art all fair my love, there is no spot in thee;
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that is, thou art adorned with all the graces of the spirit, there is not one wanting,
that is, thou art adorned with all the graces of the Spirit, there is not one wanting,
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for there is such a generality required, such is the beauty of a man in Christ, the whole frame of grace is in him:
for there is such a generality required, such is the beauty of a man in christ, the Whole frame of grace is in him:
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therefore Christ is said to worke grace for grace, the meaning is, for euery grace in himselfe, he hath stamped another in vs;
Therefore christ is said to work grace for grace, the meaning is, for every grace in himself, he hath stamped Another in us;
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as the seale giues print for print, in the wax character for character, and as the father to the sonne limbe for limbe, and member for member;
as the seal gives print for print, in the wax character for character, and as the father to the son limb for limb, and member for member;
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so Christ to his Saints, hee workes grace for grace, that is, as hee himselfe hath the whole frame of grace in his owne heart,
so christ to his Saints, he works grace for grace, that is, as he himself hath the Whole frame of grace in his own heart,
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as the Image of God is perfect in him:
as the Image of God is perfect in him:
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so all that he changeth, all that are borne of him, not of the will of the flesh but of the will of God, they haue the same that he hath;
so all that he changes, all that Are born of him, not of the will of the Flesh but of the will of God, they have the same that he hath;
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not in degree, no childe hath his members in the same degree as the father hath, hee hath them as a childe, the other hath them as a perfect man;
not in degree, no child hath his members in the same degree as the father hath, he hath them as a child, the other hath them as a perfect man;
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so euery Christian hath them in the degree of a childe, and yet he must be exact in all in respect of his person.
so every Christian hath them in the degree of a child, and yet he must be exact in all in respect of his person.
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Secondly, this exactnesse is required in regard of his actions, all the actions that the holy man hath to doe are to be exact,
Secondly, this exactness is required in regard of his actions, all the actions that the holy man hath to doe Are to be exact,
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therefore it is a rule of the Schoolemen, an action cannot be good except all be good in it,
Therefore it is a Rule of the Schoolmen, an actium cannot be good except all be good in it,
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except all the circumstances be good, if there be one wanting the action is euill; this is required of necessity to walke exactly, that is, take any action we doe,
except all the Circumstances be good, if there be one wanting the actium is evil; this is required of necessity to walk exactly, that is, take any actium we do,
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if either the principle of it be not good, that it comes from carnall feare,
if either the principle of it be not good, that it comes from carnal Fear,
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or from carnall loue and desire, or else the end is not good, or the circumstances are not good;
or from carnal love and desire, or Else the end is not good, or the Circumstances Are not good;
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to pray, and not to pray feruently; to shew mercy, and not with cheerefulnesse; to keepe the Sabbath, and not with delight;
to pray, and not to pray fervently; to show mercy, and not with cheerfulness; to keep the Sabbath, and not with delight;
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and and so you may runne thorow what particulars you will, the wanting of any of these circumstances makes it an euill action;
and and so you may run thorough what particulars you will, the wanting of any of these Circumstances makes it an evil actium;
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and therfore in regard of his actions he must be exact.
and Therefore in regard of his actions he must be exact.
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Thirdly, in regard of others it is necessary that he walke exactly, as in Iames 1. This is pure religion and vndefiled to keepe a mans selfe vnspotted of the world;
Thirdly, in regard of Others it is necessary that he walk exactly, as in James 1. This is pure Religion and undefiled to keep a men self unspotted of the world;
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now if a man will be vnspotted of the world, hee must bee exact in all things;
now if a man will be unspotted of the world, he must be exact in all things;
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if hee faile but a little the world will blot him and blaze his name all ouer, that no place shall be empty of it,
if he fail but a little the world will blot him and blaze his name all over, that no place shall be empty of it,
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if there bee any spot in him. It is true, the applause of the world is not to be greedily looked for,
if there be any spot in him. It is true, the applause of the world is not to be greedily looked for,
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but yet in this case euery Christian should be like Absalom, there should be no blemish in him from top to toe, he should labour to bee so blamelesse in all his conuersation, to doe as Zachary and Elizabeth, to walke in all the Commandements without reproofe,
but yet in this case every Christian should be like Absalom, there should be no blemish in him from top to toe, he should labour to be so blameless in all his Conversation, to do as Zachary and Elizabeth, to walk in all the commandments without reproof,
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so that a Christian in regard of his person, in regard of his actions, in regard of others, hee must walke exactly.
so that a Christian in regard of his person, in regard of his actions, in regard of Others, he must walk exactly.
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But now in this point that I haue deliuered there is somewhat more than this, it is required I say of euery Christian, that hee walke exactly before God in all things, here comes in a question or obiection,
But now in this point that I have Delivered there is somewhat more than this, it is required I say of every Christian, that he walk exactly before God in all things, Here comes in a question or objection,
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when I say it is required of them;
when I say it is required of them;
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the question is now whether it be of necessity or no, that it be so laid vpon euery Christian, that they cannot keepe in good termes with God, that they can haue no assurance of their owne good estate except they doe it? whether it be laid vpon them of such necessity or no, to keepe such exactnesse in their conuersation? To this I answer:
the question is now whither it be of necessity or no, that it be so laid upon every Christian, that they cannot keep in good terms with God, that they can have no assurance of their own good estate except they do it? whither it be laid upon them of such necessity or no, to keep such exactness in their Conversation? To this I answer:
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this precept, as well as any in the Booke of God, is to be kept Euangelically, though we cannot keepe it Legally;
this precept, as well as any in the Book of God, is to be kept Evangelically, though we cannot keep it Legally;
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that is, we must endeuour to the vtmost of our power to doe it, to striue with all our might, wee must intend,
that is, we must endeavour to the utmost of our power to do it, to strive with all our might, we must intend,
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and desire, and purpose to doe it, and we must haue endeuours answerable to our purposes;
and desire, and purpose to doe it, and we must have endeavours answerable to our Purposes;
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this necessity lies vpon euery man to walke exactly, that is, to allow himselfe in nothing that is a knowne sinne, there may be many failings out of passion, a man may be transported out of incogitancy, out of inaduertancy,
this necessity lies upon every man to walk exactly, that is, to allow himself in nothing that is a known sin, there may be many failings out of passion, a man may be transported out of incogitancy, out of inaduertancy,
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because many things passe from him that he is not able to consider of;
Because many things pass from him that he is not able to Consider of;
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but let it come to this case, to be a knowne sinne, if he allow himselfe in it, this is a breach of the Euangelicall keeping of this Commandement, which requires that a man walke exactly, and this lies vpon euery one of necessity, that hee doe not admit of any knowne sinne in his conuersation,
but let it come to this case, to be a known sin, if he allow himself in it, this is a breach of the Evangelical keeping of this Commandment, which requires that a man walk exactly, and this lies upon every one of necessity, that he do not admit of any known sin in his Conversation,
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but in that respect to walke exactly, and that will bee manifested by these reasons.
but in that respect to walk exactly, and that will be manifested by these Reasons.
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First, if there be but one thing in your conuersation (pitch where you will) be it greater or smaller,
First, if there be but one thing in your Conversation (pitch where you will) be it greater or smaller,
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if it come to be a knowne sinne, if it be reuealed, that you know such a thing is a duty,
if it come to be a known sin, if it be revealed, that you know such a thing is a duty,
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or such a thing is a sinne;
or such a thing is a sin;
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now if a man walke not exactly in that, hee makes a breach betweene God and him:
now if a man walk not exactly in that, he makes a breach between God and him:
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as it is with two friends, if there come but a small matter wherein they differ, that falling betweene them,
as it is with two Friends, if there come but a small matter wherein they differ, that falling between them,
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if neither of them yeeld, it makes an vtter breach and separation betweene them;
if neither of them yield, it makes an utter breach and separation between them;
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so let it be a matter of lesse moment, take the least sinne, or the neglect of the least duty,
so let it be a matter of less moment, take the least sin, or the neglect of the least duty,
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yet when I know this thing God requires at my hands, it is a thing that God will haue done;
yet when I know this thing God requires At my hands, it is a thing that God will have done;
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when a man now lies in the contrary and will not doe it, certainly God will not yeeld,
when a man now lies in the contrary and will not do it, Certainly God will not yield,
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and if hee doe not, it makes a breach betweene them, it makes a separation betweene God and him:
and if he do not, it makes a breach between them, it makes a separation between God and him:
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As it is with a Prince, if hee command a man to doe any thing,
As it is with a Prince, if he command a man to do any thing,
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when he proclaimes it, when there is authority put vpon it, when it is made knowne to him in particular, the standing out makes him a rebell;
when he proclaims it, when there is Authority put upon it, when it is made known to him in particular, the standing out makes him a rebel;
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so it is in this, the standing out with God in any part of our conuersation,
so it is in this, the standing out with God in any part of our Conversation,
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if we be not exact in all, it puts vs into a state of separation from God.
if we be not exact in all, it puts us into a state of separation from God.
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Secondly, except a man walke thus exactly with God in all things, it is euident that what he doth, hee doth it for himselfe and not for the Lord,
Secondly, except a man walk thus exactly with God in all things, it is evident that what he does, he does it for himself and not for the Lord,
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and if he doe so it is not accepted of God;
and if he do so it is not accepted of God;
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I say what he doth, it is for himselfe and not for the Lord, for if he performe that obedience which hee doth for the Lord,
I say what he does, it is for himself and not for the Lord, for if he perform that Obedience which he does for the Lord,
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and for his Commandement to please him, what is the reason that he goes not to the vtmost? why doth hee set limits to himselfe,
and for his Commandment to please him, what is the reason that he Goes not to the utmost? why does he Set Limits to himself,
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for God requires that we should doe his will on earth as it is done in Heauen? his commandement is, that we should goe to the vtmost of euery command;
for God requires that we should do his will on earth as it is done in Heaven? his Commandment is, that we should go to the utmost of every command;
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now when wee limit our selues in holinesse, when we come to such thoughts as these, well;
now when we limit our selves in holiness, when we come to such thoughts as these, well;
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I will haue as much as will bring me to Heauen, I will labour for so much exactnesse of conuersation,
I will have as much as will bring me to Heaven, I will labour for so much exactness of Conversation,
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as will keepe me in the state of grace, as much as will preserue me from hell;
as will keep me in the state of grace, as much as will preserve me from hell;
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I say the ground of all such conuersation is nothing out of a mans selfe;
I say the ground of all such Conversation is nothing out of a men self;
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it is but regard to himselfe, hee doth but onely looke at his owne saluation and no more, which is a thing I confesse that may be looked at,
it is but regard to himself, he does but only look At his own salvation and no more, which is a thing I confess that may be looked At,
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but to looke at nothing else, is selfe-loue;
but to look At nothing Else, is Self-love;
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when a man lookes at nothing but his owne saluation, and how he may escape hell, that man cannot bee right;
when a man looks At nothing but his own salvation, and how he may escape hell, that man cannot be right;
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now when a man sets himselfe limits, and circumscribes himselfe, and saith with himselfe I will goe thus farre and no further,
now when a man sets himself Limits, and circumscribes himself, and Says with himself I will go thus Far and no further,
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when he doth not endeuour to come to the vtmost, to the highest peg, it is a signe his heart is not vpright,
when he does not endeavour to come to the utmost, to the highest peg, it is a Signen his heart is not upright,
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therefore there is a necessity laid vpon euery man, that he walke exactly with God in all things.
Therefore there is a necessity laid upon every man, that he walk exactly with God in all things.
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Thirdly, take any particular in a mans conuersation wherein he fauoureth himselfe, if he be ouercome of that, he is not in Christ, whosoeuer is in Christ ouercommeth the world and the flesh, saith the Apostle, Gal. 5. Whosoeuer is in Christ crucifieth the flesh and the affections, and ouercomes the Deuill,
Thirdly, take any particular in a men Conversation wherein he favours himself, if he be overcome of that, he is not in christ, whosoever is in christ Overcometh the world and the Flesh, Says the Apostle, Gal. 5. Whosoever is in christ crucifieth the Flesh and the affections, and overcomes the devil,
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as wee know the stronger man casts out the strong man;
as we know the Stronger man Cast out the strong man;
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now when any one particular of these lusts of the flesh, or the temptations of the world,
now when any one particular of these Lustiest of the Flesh, or the temptations of the world,
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or the deuill, shall come and set vpon a man, if he yeeld to this he is ouercome of it,
or the Devil, shall come and Set upon a man, if he yield to this he is overcome of it,
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whereas none of those that are in Christ are ouercome of the world, or of the flesh, or of the deuill;
whereas none of those that Are in christ Are overcome of the world, or of the Flesh, or of the Devil;
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that is, if there be any particular sinne (for they are but souldiers that fight vnder those Generals and Captaines) if a man once yeeld to it,
that is, if there be any particular sin (for they Are but Soldiers that fight under those Generals and Captains) if a man once yield to it,
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if a man giue ouer striuing against it, a man is said properly to bee ouercome;
if a man give over striving against it, a man is said properly to be overcome;
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whereas if a man continue warring with sinne, it is another case, but when hee giues ouer resisting,
whereas if a man continue warring with sin, it is Another case, but when he gives over resisting,
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as the Apostle saith, His seruants you are, whom you obey:
as the Apostle Says, His Servants you Are, whom you obey:
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if a man come to obey any sinne, whatsoeuer hee is in the whole course of his conuersation, it interrupts this exactnesse;
if a man come to obey any sin, whatsoever he is in the Whole course of his Conversation, it interrupts this exactness;
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when he yeelds, hee is ouercome;
when he yields, he is overcome;
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As we say water and fire, as long as they contend one with another, neither is ouercome;
As we say water and fire, as long as they contend one with Another, neither is overcome;
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but when they yeeld one to another, when the fire is turned all to be water, then it is ouercome;
but when they yield one to Another, when the fire is turned all to be water, then it is overcome;
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so in this case, when there is a contestation betweene vs and sinne, if wee yeeld to it,
so in this case, when there is a contestation between us and sin, if we yield to it,
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then sinne ouercomes vs, and hee that is ouercome of sinne cannot be in Christ.
then sin overcomes us, and he that is overcome of sin cannot be in christ.
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Fourthly, if there be any particular sinne in a mans conuersation wherein hee doth allow himselfe, it hinders the vse of all meanes and the profit of them, that neither a man is able to pray,
Fourthly, if there be any particular sin in a men Conversation wherein he does allow himself, it hinders the use of all means and the profit of them, that neither a man is able to pray,
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or able to heare, or able to doe any duty as he ought:
or able to hear, or able to do any duty as he ought:
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So that as a medicine is applied in vaine so long as the Arrow head is in the wound, that must be remoued first before it can worke any cure;
So that as a medicine is applied in vain so long as the Arrow head is in the wound, that must be removed First before it can work any cure;
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so let there be but one sinne, one failing in this exactnesse of conuersation, and all the meanes of grace are in vaine:
so let there be but one sin, one failing in this exactness of Conversation, and all the means of grace Are in vain:
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therefore there is a necessity lies vpon euery man, if he will be a Christian,
Therefore there is a necessity lies upon every man, if he will be a Christian,
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if he will reckon himselfe of the number of those that are the children of light, that he walke exactly. But not to stand to presse this further, to make some briefe vse of it,
if he will reckon himself of the number of those that Are the children of Light, that he walk exactly. But not to stand to press this further, to make Some brief use of it,
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for I desire to come to the other part, Not as fooles, but as wise.
for I desire to come to the other part, Not as Fools, but as wise.
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The vse we are to make of this, is to set our selues about the worke, to doe the thing, to labour to walke exactly, and here it is good to bring our selues to particulars.
The use we Are to make of this, is to Set our selves about the work, to do the thing, to labour to walk exactly, and Here it is good to bring our selves to particulars.
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Come to the keeping of the Sabbath, I would but aske this question, Whether the day be not holy? whether it differ not from other daies that are common daies? and if it bee not holy,
Come to the keeping of the Sabbath, I would but ask this question, Whither the day be not holy? whither it differ not from other days that Are Common days? and if it be not holy,
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why doe you doe any thing at all? and if it be holy, is not a holy day to be kept holy? why doe you not keepe it exactly to God? And for Prayer, when you come to call vpon the Name of God, it is not the slight performance of the duty that God lookes for, it is another thing, hee takes your prayers by weight and not by number,
why do you do any thing At all? and if it be holy, is not a holy day to be kept holy? why do you not keep it exactly to God? And for Prayer, when you come to call upon the Name of God, it is not the slight performance of the duty that God looks for, it is Another thing, he Takes your Prayers by weight and not by number,
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therefore looke you doe it exactly;
Therefore look you do it exactly;
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so in receiuing the Sacrament, and all duties, I leaue it to your selues to consider particulars:
so in receiving the Sacrament, and all duties, I leave it to your selves to Consider particulars:
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and so for the duties of your Calling, to be diligent in them, to serue God and men in them with the fatnesse and sweetnesse of them:
and so for the duties of your Calling, to be diligent in them, to serve God and men in them with the fatness and sweetness of them:
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and so for sports and recreations, to be exact in them, and not to vse those that be vnlawfull,
and so for sports and recreations, to be exact in them, and not to use those that be unlawful,
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and those that bee lawfull, not to vse them excessiuely, but to vse them with limitations,
and those that be lawful, not to use them excessively, but to use them with limitations,
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and to put right ends vpon them;
and to put right ends upon them;
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and so in all businesse and conuersing with men, in all the turnings and passages of a mans life, looke that you walke exactly, that your obedience bee generall, otherwise that is a signe the heart is not changed, a man is not right borne till he come to walke exactly with God, till he be willing to performe euery duty,
and so in all business and conversing with men, in all the turnings and passages of a men life, look that you walk exactly, that your Obedience be general, otherwise that is a Signen the heart is not changed, a man is not right born till he come to walk exactly with God, till he be willing to perform every duty,
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and willing to shunne euery sinne that hee knowes, euery thing that hath a tincture of sinne,
and willing to shun every sin that he knows, every thing that hath a tincture of sin,
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if the heart be right there will be an antipathy betweene vs and whatsoeuer is called sinne;
if the heart be right there will be an antipathy between us and whatsoever is called sin;
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otherwise what is the power of Religion, if wee onely doe duties that are facile and easie, to which wee haue no contrary disposition, it were an easie thing then to be religious,
otherwise what is the power of Religion, if we only do duties that Are facile and easy, to which we have no contrary disposition, it were an easy thing then to be religious,
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but herein is the power of Religion, to subdue euery affection, to subiect it, where there is a strong streame of a contrary disposition to turne the course of nature, to obey God when a man finds the greatest difficulties, in the time of temptation and triall to doe it, this is that which is necessary for vs, otherwise the truth is, wee serue the flesh and not God, saith Iames, Iam. 2. The same God that said thou shalt not murder, said also thou shalt not commit adultery;
but herein is the power of Religion, to subdue every affection, to Subject it, where there is a strong stream of a contrary disposition to turn the course of nature, to obey God when a man finds the greatest difficulties, in the time of temptation and trial to do it, this is that which is necessary for us, otherwise the truth is, we serve the Flesh and not God, Says James, Iam. 2. The same God that said thou shalt not murder, said also thou shalt not commit adultery;
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so I say to euery man that failes in any particular, and allowes himselfe to lie in any particular sinne that he will haue his liberty in, I say, hath not God said, thou shalt not doe this as well as that,
so I say to every man that fails in any particular, and allows himself to lie in any particular sin that he will have his liberty in, I say, hath not God said, thou shalt not do this as well as that,
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and if thou doest one duty to God out of loue and respect to him,
and if thou dost one duty to God out of love and respect to him,
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or if thou didst abstaine from any sinne because he forbids thee, doth not he forbid thee that as well as this,
or if thou didst abstain from any sin Because he forbids thee, does not he forbid thee that as well as this,
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and he hath commanded thee this duty as well as the other, why doest thou not performe all then? A little leake will sinke and drowne a Ship as well as a great breach;
and he hath commanded thee this duty as well as the other, why dost thou not perform all then? A little leak will sink and drown a Ship as well as a great breach;
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one disease will take away the life as well as many;
one disease will take away the life as well as many;
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so one sinne, one failing in this exactnesse of conuersation is enough to destroy vs, it is enough to put vs out of a right condition in Gods sight,
so one sin, one failing in this exactness of Conversation is enough to destroy us, it is enough to put us out of a right condition in God's sighed,
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therefore learne to walke exactly, beware of bywaies, which though it may be hidden from the eyes of men,
Therefore Learn to walk exactly, beware of byways, which though it may be hidden from the eyes of men,
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yet God knowes it that sees in secret; for that is a common course: Men doe as wandring stars which are carried about with the rest of the Heauens,
yet God knows it that sees in secret; for that is a Common course: Men do as wandering Stars which Are carried about with the rest of the Heavens,
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and yet they creepe backe by a contrary way, which is their owne proper motion;
and yet they creep back by a contrary Way, which is their own proper motion;
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so it is the custome of men to doe as others doe for the outside, to come to Church, to abstaine from grosse sins, to liue ciuilly, to deale iustly with men in their common course,
so it is the custom of men to do as Others do for the outside, to come to Church, to abstain from gross Sins, to live civilly, to deal justly with men in their Common course,
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but they haue a proper course of their owne.
but they have a proper course of their own.
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Labour to be exact, take heed, know that God obserues you, and know this, that that hath beene the practice of the Saints, it is not a thing impossible to be done, we must not set vpon it as vpon a thing that none can reach to, looke on Moses, see his manner of walking,
Labour to be exact, take heed, know that God observes you, and know this, that that hath been the practice of the Saints, it is not a thing impossible to be done, we must not Set upon it as upon a thing that none can reach to, look on Moses, see his manner of walking,
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when God commanded him to goe with all that he had out of Egypt, he would not leaue so much as a hoofe behind him, he would doe it exactly;
when God commanded him to go with all that he had out of Egypt, he would not leave so much as a hoof behind him, he would do it exactly;
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looke on Paul, he knew nothing by himselfe, that is, he kept a cleere conscience in all things,
look on Paul, he knew nothing by himself, that is, he kept a clear conscience in all things,
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though hee were not thereby iustified;
though he were not thereby justified;
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looke on Samuel and his walking, hee calls the people to him, and saith to them, what haue I done amisse? whom haue I wronged? Whose oxe or whose asse haue I taken?
look on Samuel and his walking, he calls the people to him, and Says to them, what have I done amiss? whom have I wronged? Whose ox or whose Ass have I taken?
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Againe, see those that faile in this, and wee shall see that it is not a slight matter;
Again, see those that fail in this, and we shall see that it is not a slight matter;
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Saul walked with God, but because hee did not walke exactly, because he offered sacrifice before hee should, you would thinke it a small matter, Saul walked with God, but Because he did not walk exactly, Because he offered sacrifice before he should, you would think it a small matter,
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but because he did not destroy, but spared Agag, God reiected him.
but Because he did not destroy, but spared Agag, God rejected him.
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So Nadab and Abihu, when they offered sacrifice, you would thinke it to bee no great matter, a circumstance,
So Nadab and Abihu, when they offered sacrifice, you would think it to be no great matter, a circumstance,
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and will not common fire serue the turne? but they were consumed for not walking exactly; looke vpon the Prophet that did not keepe him close to the word of God,
and will not Common fire serve the turn? but they were consumed for not walking exactly; look upon the Prophet that did not keep him close to the word of God,
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as hee returned backe hee was slaine of a Lion;
as he returned back he was slain of a lion;
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looke vpon Balaam, he walked with a faire outside, yet because he was not exact (for God saw the falsenesse of his heart) God saw the secret by-ends that he had in it,
look upon balaam, he walked with a fair outside, yet Because he was not exact (for God saw the falseness of his heart) God saw the secret by-ends that he had in it,
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& for this cause God reiected him, therfore take heed that you walke exactly. Not as fooles, but as wise.
& for this cause God rejected him, Therefore take heed that you walk exactly. Not as Fools, but as wise.
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It is our wisdome to doe so (to speake a word or two of that) to doe that which God hath appointed a man to doe, to doe that which the rule of wisdome hath appointed, that must needs be the wisest way;
It is our Wisdom to do so (to speak a word or two of that) to do that which God hath appointed a man to do, to do that which the Rule of Wisdom hath appointed, that must needs be the Wisest Way;
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now it is the rule of wisdome that commands vs to walke exactly; and as he is the best writer that comes neerest his copy,
now it is the Rule of Wisdom that commands us to walk exactly; and as he is the best writer that comes nearest his copy,
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and he the best Carpenter that comes neerest his rule appointed him, so hee is the wisest man that comes neerest the rule of wisdome, which is the booke of God, which exhorts vs to walke exactly.
and he the best Carpenter that comes nearest his Rule appointed him, so he is the Wisest man that comes nearest the Rule of Wisdom, which is the book of God, which exhorts us to walk exactly.
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Againe, to be guided by God, who is the wisest, is it not the wisest way? it is Gods appointment that we should walke exactly, examine the properties of wisdome,
Again, to be guided by God, who is the Wisest, is it not the Wisest Way? it is God's appointment that we should walk exactly, examine the properties of Wisdom,
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and we shall fee what cause there is to reckon it to be wisdome to walke exactly.
and we shall fee what cause there is to reckon it to be Wisdom to walk exactly.
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First, the maine property of wisdome is, when a man lookes to the generall vniuersall end of his life,
First, the main property of Wisdom is, when a man looks to the general universal end of his life,
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and frames all things according to that, for therein properly wisdome or prudence consists;
and frames all things according to that, for therein properly Wisdom or prudence consists;
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when a man lookes aright to the vtmost and generall end of his life, for a man either to looke to no end,
when a man looks aright to the utmost and general end of his life, for a man either to look to no end,
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or to bee as those that roll vp and downe at randome, men that haue no particular scope to which they direct all their actions, this is grosse folly.
or to be as those that roll up and down At random, men that have no particular scope to which they Direct all their actions, this is gross folly.
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But besides this, if a man haue no end, or if it be but a particular end, he is not said to be a wise man, he may be said to be a wise Pilot,
But beside this, if a man have no end, or if it be but a particular end, he is not said to be a wise man, he may be said to be a wise Pilot,
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or a wise States-man, or a wise Merchant, or a wise Warriour that sets such particular ends;
or a wise Statesman, or a wise Merchant, or a wise Warrior that sets such particular ends;
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and so we may goe thorow all, but he can neuer be said to be a wise man,
and so we may go thorough all, but he can never be said to be a wise man,
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except he looke aright to the generall scope and the generall end of his life;
except he look aright to the general scope and the general end of his life;
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now he that walkes with God perfectly, he only is a wise man, because hee onely lookes at the generall frame and course of his life aright.
now he that walks with God perfectly, he only is a wise man, Because he only looks At the general frame and course of his life aright.
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The cause of all our errors (as one saith) is because we looke onely vpon part of our life, wee looke not to the whole, we haue not our eye vpon the generall scope and aime of our life,
The cause of all our errors (as one Says) is Because we look only upon part of our life, we look not to the Whole, we have not our eye upon the general scope and aim of our life,
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and therefore we walke vnprudently, he onely is a wise man (I say) that frames the whole course of his life aright,
and Therefore we walk unprudently, he only is a wise man (I say) that frames the Whole course of his life aright,
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and therefore wisdome hath that excellency aboue all other things, because it lookes to the end;
and Therefore Wisdom hath that excellency above all other things, Because it looks to the end;
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as the end is best, so any error about the end is worst (saith a Diuine,) as the end is best,
as the end is best, so any error about the end is worst (Says a Divine,) as the end is best,
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so folly, and imprudence, and error concerning the end is the greatest error:
so folly, and imprudence, and error Concerning the end is the greatest error:
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therefore the Scripture calls this wisdome godlinesse, and this folly wickednesse, the best and worst names that can be;
Therefore the Scripture calls this Wisdom godliness, and this folly wickedness, the best and worst names that can be;
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therefore if this be wisdome for a man to frame the whole course of his life aright, to looke to the generall end, to be sure that his scope be good,
Therefore if this be Wisdom for a man to frame the Whole course of his life aright, to look to the general end, to be sure that his scope be good,
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then he is the wisest man that walkes exactly with God, whatsoeuer he be in other things, this makes him a wise man.
then he is the Wisest man that walks exactly with God, whatsoever he be in other things, this makes him a wise man.
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Secondly, this is a property of wisdome for a man not only to know, but to put in execution, that is the difference betweene prudence and other arts;
Secondly, this is a property of Wisdom for a man not only to know, but to put in execution, that is the difference between prudence and other arts;
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in other arts, he that knowes what is best, is the best Artist, but in matter of prudence, he that knowes what to doe,
in other arts, he that knows what is best, is the best Artist, but in matter of prudence, he that knows what to do,
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and practiseth not, is of all other the most foolish;
and Practiseth not, is of all other the most foolish;
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and therefore action is a chiefe property of wisdome, there is this requisite to prudence to inuent the worke aright,
and Therefore actium is a chief property of Wisdom, there is this requisite to prudence to invent the work aright,
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and to put it in execution:
and to put it in execution:
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therefore hee that walkes exactly, he that not only knowes what to doe, but in good earnest doth it, hee is the wisest man.
Therefore he that walks exactly, he that not only knows what to do, but in good earnest does it, he is the Wisest man.
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Men are not to be iudged according to their knowledge, or according to their habits,
Men Are not to be judged according to their knowledge, or according to their habits,
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but according to the act, according to their execution and practice, as the Apostle saith, Rom. 2. God shall iudge men according to their workes.
but according to the act, according to their execution and practice, as the Apostle Says, Rom. 2. God shall judge men according to their works.
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Againe, another property of wisdome is, when a man not only lookes vpon one part of his businesse,
Again, Another property of Wisdom is, when a man not only looks upon one part of his business,
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but he lookes round about it, he lookes in all the nooks and corners of it;
but he looks round about it, he looks in all the nooks and corners of it;
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it is the ground of errour, when a man lookes vpon one part that drawes him on to the worke,
it is the ground of error, when a man looks upon one part that draws him on to the work,
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but he lookes not round about, to see the discommodities, to looke to all: if this be wisdome, then to walke with God perfectly is the greatest wisdome;
but he looks not round about, to see the Discomforts, to look to all: if this be Wisdom, then to walk with God perfectly is the greatest Wisdom;
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take any other man that doth it not, that steps aside out of the waies of God, that walkes not exactly with him, that goes out and seekes some profit for himselfe or some credit, that steps out for some sinfull lust, to satisfie some pleasure which hee thinkes will bee great aduantage to him, to haue this which others want, what is the reason of this? because he is not wise, he lookes but vpon one part;
take any other man that does it not, that steps aside out of the ways of God, that walks not exactly with him, that Goes out and seeks Some profit for himself or Some credit, that steps out for Some sinful lust, to satisfy Some pleasure which he thinks will be great advantage to him, to have this which Others want, what is the reason of this? Because he is not wise, he looks but upon one part;
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if he did looke round about, if he did put the antecedent and the consequent together,
if he did look round about, if he did put the antecedent and the consequent together,
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if he would summe vp all his life together, hee would see that that were not the best way, he would see that that would bring him much misery,
if he would sum up all his life together, he would see that that were not the best Way, he would see that that would bring him much misery,
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and that the abstaining from that sinne would bring him much happinesse:
and that the abstaining from that sin would bring him much happiness:
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thus he would thinke if all were put together, but when he lookes on one part,
thus he would think if all were put together, but when he looks on one part,
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and not on all, hence it is that men walke not exactly.
and not on all, hence it is that men walk not exactly.
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Againe, it is another property of wisdome, for a man not to looke on the outside,
Again, it is Another property of Wisdom, for a man not to look on the outside,
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but to looke on the inside of things;
but to look on the inside of things;
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fooles looke on the outside, but wise men see the inside, they see the sap in the tree;
Fools look on the outside, but wise men see the inside, they see the sap in the tree;
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when a man looks only on the outside, he is subiect to be taken with the snare,
when a man looks only on the outside, he is Subject to be taken with the snare,
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when he sees the Corne spread, and sees not the net, but a wise man sees the hooke in the bait:
when he sees the Corn spread, and sees not the net, but a wise man sees the hook in the bait:
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the most precious things in the world, their carriage is base, their outside is base, the worst things are gilded,
the most precious things in the world, their carriage is base, their outside is base, the worst things Are gilded,
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and men for the most part, for want of wisdome, take the things that are gawdy on the outside, and leaue the other.
and men for the most part, for want of Wisdom, take the things that Are Gaudy on the outside, and leave the other.
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As the Apostle saith, We are as men of sorrow, though indeed wee reioyce as men hauing nothing, though we possesse all things;
As the Apostle Says, We Are as men of sorrow, though indeed we rejoice as men having nothing, though we possess all things;
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his meaning is, the outside is meane, the outside is base;
his meaning is, the outside is mean, the outside is base;
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is it not prudence through the gold to see the base metals, to see the thing that is bad indeed, to see the vanity,
is it not prudence through the gold to see the base metals, to see the thing that is bad indeed, to see the vanity,
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and folly, and deformity of sinne, that God hath forbid vs to commit;
and folly, and deformity of sin, that God hath forbid us to commit;
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to see the false glosses of Satan that he puts vpon sin, to see the base metall within:
to see the false Glosses of Satan that he puts upon since, to see the base metal within:
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and on the otherside to see the excellency of spirituall things? They that walke exactly they see the inside:
and on the otherside to see the excellency of spiritual things? They that walk exactly they see the inside:
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Moses had two things presented to him, to suffer afflictions with the people of God, the outside was bad enough,Moses had two things presented to him, to suffer afflictions with the people of God, the outside was bad enough,
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or to enioy the pleasures of sinne, the treasures of Aegypt that he might haue had in Pharaohs court, here the outside was good, this was his wisdome to see thorow both these;
or to enjoy the pleasures of sin, the treasures of Egypt that he might have had in Pharaohs court, Here the outside was good, this was his Wisdom to see thorough both these;
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he that walks perfectly with God, hee sees the inside of things, he sees that God neglects things that haue an outward glosse,
he that walks perfectly with God, he sees the inside of things, he sees that God neglects things that have an outward gloss,
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and cleaues to things that though the outside be base, yet in themselues they are excellent and precious.
and cleaves to things that though the outside be base, yet in themselves they Are excellent and precious.
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I should haue come to some exhortation, but the time is past: so much shall serue for this time. FINIS.
I should have come to Some exhortation, but the time is past: so much shall serve for this time. FINIS.
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Samuels support of Sorrowfull Sinners. 1 SAM. 12. 20, 21, 22. And Samuel said vnto the people, Feare not: (ye haue done all this wickednesse,
Samuels support of Sorrowful Sinners. 1 SAM. 12. 20, 21, 22. And Samuel said unto the people, fear not: (you have done all this wickedness,
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yet turne not aside from following the Lord, but serue the Lord with all your heart:
yet turn not aside from following the Lord, but serve the Lord with all your heart:
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And turne ye not aside, for then should yee goe after vaine things, which cannot profit,
And turn you not aside, for then should ye go After vain things, which cannot profit,
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nor deliuer, for they are vaine.) For the Lord will not for sake his people, for his great Names sake:
nor deliver, for they Are vain.) For the Lord will not for sake his people, for his great Names sake:
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because it hath pleased the Lord to make you his people. THe occasion of these words was this;
Because it hath pleased the Lord to make you his people. THe occasion of these words was this;
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in the former part of the Chapter Samuel setteth sorth the greatnesse of the sinne of the people, in desiring of a King,
in the former part of the Chapter Samuel sets forth the greatness of the sin of the people, in desiring of a King,
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and he tells them that therein they had cast away the Lord who was their King:
and he tells them that therein they had cast away the Lord who was their King:
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And vpon this a miracle was wrought, whereby God discouered his displeasure from Heauen, which so amazed the people,
And upon this a miracle was wrought, whereby God discovered his displeasure from Heaven, which so amazed the people,
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as at the eighteenth verse it is said, They feared exceedingly, and desired Samuel that he would pray for them;
as At the eighteenth verse it is said, They feared exceedingly, and desired Samuel that he would pray for them;
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and now in these words yee haue Samuels answer, and his scope therein is to exhort the people not to feare,
and now in these words ye have Samuels answer, and his scope therein is to exhort the people not to Fear,
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for they thought that so great a sin could not be forgiuen easily, not they so easily receiued to mercy againe;
for they Thought that so great a since could not be forgiven Easily, not they so Easily received to mercy again;
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he therefore labours to take away the discouragement, and tels them that if they would come in, feare not, for God will receiue you.
he Therefore labours to take away the discouragement, and tells them that if they would come in, Fear not, for God will receive you.
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But they might obiect, but wee haue committed a great sinne.
But they might Object, but we have committed a great sin.
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It is true, saith hee, I will not goe about to extenuate that, yet notwithstanding know this for your comforts, that God will continue the same that he hath beene,
It is true, Says he, I will not go about to extenuate that, yet notwithstanding know this for your comforts, that God will continue the same that he hath been,
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and therefore feare not: and that he further setteth forth from an effect which commonly this feare hath, which will cause vs to depart from the Lord:
and Therefore Fear not: and that he further sets forth from an Effect which commonly this Fear hath, which will cause us to depart from the Lord:
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so that now hee labours to take away their feare by two things: first, by taking away their discouragement, the cause of their feare:
so that now he labours to take away their Fear by two things: First, by taking away their discouragement, the cause of their Fear:
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secondly, by shewing them the bad effect it will bring forth, to cause them to depart from the Lord, the contrary to which he exhorts them vnto,
secondly, by showing them the bad Effect it will bring forth, to cause them to depart from the Lord, the contrary to which he exhorts them unto,
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and confirmes his exhortations by these reasons:
and confirms his exhortations by these Reasons:
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first, saith he, Turn not aside from following the Lord; in which there is a reason couched,
First, Says he, Turn not aside from following the Lord; in which there is a reason couched,
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as if he should haue said, now you haue committed one errour, will you commit a second? when a man is out of his way, will he goe on? no,
as if he should have said, now you have committed one error, will you commit a second? when a man is out of his Way, will he go on? no,
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but will returne rather, and will you turne aside from following the Lord too? secondly, whither shall it be that you would goe? to the creatures, they can doe you no good.
but will return rather, and will you turn aside from following the Lord too? secondly, whither shall it be that you would go? to the creatures, they can do you no good.
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Here are two things that you all desire; first, deliuerance from euill when you are in a state of misery;
Here Are two things that you all desire; First, deliverance from evil when you Are in a state of misery;
av vbr crd n2 cst pn22 d n1; ord, n1 p-acp j-jn c-crq pn22 vbr p-acp dt n1 pp-f n1;
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secondly, such things as may aduance you in a good estate. Now the creatures can doe neither for you, for they are vaine;
secondly, such things as may advance you in a good estate. Now the creatures can do neither for you, for they Are vain;
ord, d n2 c-acp vmb vvi pn22 p-acp dt j n1. av dt n2 vmb vdi av-dx p-acp pn22, c-acp pns32 vbr j;
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it is vanity, an empty things, and will you leaue the Lord who hath power to doe all this for you,
it is vanity, an empty things, and will you leave the Lord who hath power to do all this for you,
pn31 vbz n1, dt j n2, cc vmb pn22 vvi dt n1 r-crq vhz n1 pc-acp vdi d d c-acp pn22,
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and what else you can desire?
and what Else you can desire?
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But they might say, but we haue displeased the Lord, so that he will not looke on vs as he was wont.
But they might say, but we have displeased the Lord, so that he will not look on us as he was wont.
p-acp pns32 vmd vvi, cc-acp pns12 vhb vvn dt n1, av cst pns31 vmb xx vvi p-acp pno12 c-acp pns31 vbds j.
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He answereth and tels them that God is the same, he will not easily forsake his people,
He Answers and tells them that God is the same, he will not Easily forsake his people,
pns31 vvz cc vvz pno32 cst np1 vbz dt d, pns31 vmb xx av-j vvi po31 n1,
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for which he giues two reasons;
for which he gives two Reasons;
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first, because he had chosen them to be his people, he had freely made them his people at the first,
First, Because he had chosen them to be his people, he had freely made them his people At the First,
ord, c-acp pns31 vhd vvn pno32 pc-acp vbi po31 n1, pns31 vhd av-j vvn pno32 po31 n1 p-acp dt ord,
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and hee is alwaies the same, and therefore he will continue to keepe you.
and he is always the same, and Therefore he will continue to keep you.
cc pns31 vbz av dt d, cc av pns31 vmb vvi pc-acp vvi pn22.
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But they might say, we haue made our selues vnworthy of being his people, we deserue to haue a bill of diuorcement giuen vs.
But they might say, we have made our selves unworthy of being his people, we deserve to have a bill of divorcement given us
p-acp pns32 vmd vvi, pns12 vhb vvn po12 n2 j pp-f vbg po31 n1, pns12 vvb pc-acp vhi dt n1 pp-f n1 vvn pno12
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But yet secondly, because they were his people, called by his Name, therefore for his Name sake hee would not cast them away, it would bee against his honour and glory;
But yet secondly, Because they were his people, called by his Name, Therefore for his Name sake he would not cast them away, it would be against his honour and glory;
cc-acp av ord, c-acp pns32 vbdr po31 n1, vvn p-acp po31 n1, av p-acp po31 n1 n1 pns31 vmd xx vvi pno32 av, pn31 vmd vbi p-acp po31 n1 cc n1;
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so these are the summe of the words.
so these Are the sum of the words.
av d vbr dt n1 pp-f dt n2.
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From these words feare not, the Doctrine is, that Our natures are apt to bee inordinate in our affections;
From these words Fear not, the Doctrine is, that Our nature's Are apt to be inordinate in our affections;
p-acp d n2 vvb xx, dt n1 vbz, cst po12 n2 vbr j pc-acp vbi j p-acp po12 n2;
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in our feares as they here, so in our loues and griefes.
in our fears as they Here, so in our loves and griefs.
p-acp po12 n2 c-acp pns32 av, av p-acp po12 n2 cc n2.
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Now that it was so with them, it appeares by Samuel his speech, for you may know the disease by the medicine, their hearts were shaken and disaduantaged exceedingly,
Now that it was so with them, it appears by Samuel his speech, for you may know the disease by the medicine, their hearts were shaken and disadvantaged exceedingly,
av cst pn31 vbds av p-acp pno32, pn31 vvz p-acp np1 po31 n1, c-acp pn22 vmb vvi dt n1 p-acp dt n1, po32 n2 vbdr vvn cc vvn av-vvg,
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and wel-nigh drawne from the Lord, and therefore he exhorts them that they should not feare; this shewes that we are apt to feare inordinately, they had Prophets no doubt among them that had told them of this sinne all the time they were about it, and then they feared not;
and Wellnigh drawn from the Lord, and Therefore he exhorts them that they should not Fear; this shows that we Are apt to Fear inordinately, they had prophets no doubt among them that had told them of this sin all the time they were about it, and then they feared not;
cc j vvn p-acp dt n1, cc av pns31 vvz pno32 cst pns32 vmd xx n1; d n2 cst pns12 vbr j pc-acp vvi av-j, pns32 vhd n2 dx n1 p-acp pno32 cst vhd vvn pno32 pp-f d n1 d dt n1 pns32 vbdr p-acp pn31, cc av pns32 vvd xx;
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but now the thunder came, they beganne to feare extremely, so that Samuel had much adoe to compose them againe.
but now the thunder Come, they began to Fear extremely, so that Samuel had much ado to compose them again.
cc-acp av dt n1 vvd, pns32 vvd pc-acp vvi av-jn, av cst np1 vhd d n1 pc-acp vvi pno32 av.
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Now our affections are said to be inordinate, either when we doe not loue, or feare,
Now our affections Are said to be inordinate, either when we do not love, or Fear,
av po12 n2 vbr vvn pc-acp vbi j, av-d c-crq pns12 vdb xx vvi, cc n1,
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or grieue for that we should (for therein our inordinacy consists in the defect;) or secondly,
or grieve for that we should (for therein our inordinacy consists in the defect;) or secondly,
cc vvi p-acp cst pns12 vmd (c-acp av po12 n1 vvz p-acp dt n1;) cc ord,
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when as they are set too much vpon any thing, that is, when we ouer-loue or ouer-grieue, which is either by pitching them vpon wrong obiects,
when as they Are Set too much upon any thing, that is, when we overlove or overgrieve, which is either by pitching them upon wrong objects,
c-crq c-acp pns32 vbr vvn av av-d p-acp d n1, cst vbz, c-crq pns12 vvi cc j, r-crq vbz d p-acp vvg pno32 p-acp j-jn n2,
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or exceeding in the measure, and therein lies all the errour that is in our affections;
or exceeding in the measure, and therein lies all the error that is in our affections;
cc vvg p-acp dt n1, cc av vvz d dt n1 cst vbz p-acp po12 n2;
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now let vs see our owne disposition by the disposition of this people:
now let us see our own disposition by the disposition of this people:
av vvb pno12 vvi po12 d n1 p-acp dt n1 pp-f d n1:
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when wee are well and in health, we feare not any sinne, but as the Prophets phrase is, Rush into sinne as the horse rusheth into the battell;
when we Are well and in health, we Fear not any sin, but as the prophets phrase is, Rush into sin as the horse Rushes into the battle;
c-crq pns12 vbr av cc p-acp n1, pns12 vvb xx d n1, cc-acp c-acp dt ng1 n1 vbz, vvb p-acp n1 p-acp dt n1 vvz p-acp dt n1;
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a horse is not able to discerne that they are enemies, and so rushes on to his owne destruction;
a horse is not able to discern that they Are enemies, and so Rushes on to his own destruction;
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so Salomon saith, A foole goes on and is punished, and a foole rageth and is carelesse;
so Solomon Says, A fool Goes on and is punished, and a fool rages and is careless;
av np1 vvz, dt n1 vvz a-acp cc vbz vvn, cc dt n1 vvz cc vbz j;
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that is, he is violent in his affections to sinne, and yet fearelesse withall:
that is, he is violent in his affections to sin, and yet fearless withal:
cst vbz, pns31 vbz j p-acp po31 n2 p-acp n1, cc av j av:
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and this you may see also in the people of Lystra, at the first they thought Paul and Barnabas to be gods,
and this you may see also in the people of Lystra, At the First they Thought Paul and Barnabas to be God's,
cc d pn22 vmb vvi av p-acp dt n1 pp-f np1, p-acp dt ord pns32 vvd np1 cc np1 pc-acp vbi n2,
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and knew not how to doe too much for them, but anon they would haue killed them;
and knew not how to do too much for them, but anon they would have killed them;
cc vvd xx c-crq pc-acp vdi av av-d c-acp pno32, cc-acp av pns32 vmd vhi vvn pno32;
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and so we see by experience, that those whom men had magnified and esteemed most, they haue at last most despighted and contemned;
and so we see by experience, that those whom men had magnified and esteemed most, they have At last most despited and contemned;
cc av pns12 vvb p-acp n1, cst d ro-crq n2 vhd vvn cc vvd av-ds, pns32 vhb p-acp ord av-ds vvn cc vvn;
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and so before sicknesse wee cannot humble men, insicknesse we cannot comfort them, all which proues the Doctrine.
and so before sickness we cannot humble men, insicknesse we cannot Comfort them, all which Proves the Doctrine.
cc av p-acp n1 pns12 vmbx vvi n2, n1 pns12 vmbx vvi pno32, d r-crq vvz dt n1.
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Now for the reasons of it;
Now for the Reasons of it;
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first, the generall cause is the fall, which hath put all out of order, so that the soule is like an Instrument quite out of tune, euery stroke that is strucke is amisse, there is no harmony at all in it;
First, the general cause is the fallen, which hath put all out of order, so that the soul is like an Instrument quite out of tune, every stroke that is struck is amiss, there is no harmony At all in it;
ord, dt n1 n1 vbz dt n1, r-crq vhz vvn d av pp-f n1, av cst dt n1 vbz av-j dt n1 av av pp-f n1, d n1 cst vbz vvd vbz av, pc-acp vbz dx n1 p-acp d p-acp pn31;
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secondly, the more immediate causes are, first iniudiciousnesse, men are not able to iudge aright,
secondly, the more immediate Causes Are, First injudiciousness, men Are not able to judge aright,
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and then they are bold when they should be fearefull, and fearefull when they should be bold,
and then they Are bold when they should be fearful, and fearful when they should be bold,
cc av pns32 vbr j c-crq pns32 vmd vbi j, cc j c-crq pns32 vmd vbi j,
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as one that wanteth skill and iudgement is fearefull in that businesse, which a wise man that knowes it will not feare;
as one that Wants skill and judgement is fearful in that business, which a wise man that knows it will not Fear;
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secondly, affections want the bridle of grace which should keepe them in, and moderate them, they are of themselues vnruly horses that draw the soule out of the way,
secondly, affections want the bridle of grace which should keep them in, and moderate them, they Are of themselves unruly Horses that draw the soul out of the Way,
ord, n2 vvb dt n1 pp-f n1 r-crq vmd vvi pno32 p-acp, cc vvi pno32, pns32 vbr pp-f px32 j n2 cst vvb dt n1 av pp-f dt n1,
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vnlesse there be an Auriga, an hand kept vpon them by grace, and this being wanting it becomes further inordinate,
unless there be an Auriga, an hand kept upon them by grace, and this being wanting it becomes further inordinate,
cs pc-acp vbi dt np1, dt n1 vvd p-acp pno32 p-acp n1, cc d vbg j-vvg pn31 vvz av-j j,
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because Satan ioynes with thine affections very often, for that is his aduantage;
Because Satan joins with thine affections very often, for that is his advantage;
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to adde wind to the tide, and hence ariseth his temptations, when as he sees an affection stirring, hee takes the aduantage, intends it, and makes them more violent.
to add wind to the tide, and hence arises his temptations, when as he sees an affection stirring, he Takes the advantage, intends it, and makes them more violent.
pc-acp vvi n1 p-acp dt n1, cc av vvz po31 n2, c-crq c-acp pns31 vvz dt n1 vvg, pns31 vvz dt n1, vvz pn31, cc vvz pno32 av-dc j.
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The vse is, to take notice of this inordinacy of our affections that wee are subiect vnto, we haue an inmate within vs that will haue an hand in euery businesse,
The use is, to take notice of this inordinacy of our affections that we Are Subject unto, we have an inmate within us that will have an hand in every business,
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and what it doth, it still doth amisse;
and what it does, it still does amiss;
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whatsoeuer therefore you are a doing, still search what affections you haue, and you shall finde that all that comes from your flesh is amisse,
whatsoever Therefore you Are a doing, still search what affections you have, and you shall find that all that comes from your Flesh is amiss,
r-crq av pn22 vbr dt vdg, av vvb r-crq n2 pn22 vhb, cc pn22 vmb vvi cst d cst vvz p-acp po22 n1 vbz av,
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and be iealous ouer sinnes, and this ye should rather doe because they blind the iudgement;
and be jealous over Sins, and this you should rather do Because they blind the judgement;
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when affections are strong then take heed of them. But you will aske mee, how shall I know mine affections are inordinate?
when affections Are strong then take heed of them. But you will ask me, how shall I know mine affections Are inordinate?
c-crq n2 vbr j av vvi n1 pp-f pno32. p-acp pn22 vmb vvi pno11, q-crq vmb pns11 vvi po11 n2 vbr j?
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I answer, then when they are hinderances;
I answer, then when they Are hindrances;
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for you shall know this, that all affections are planted by God for a speciall end, vse,
for you shall know this, that all affections Are planted by God for a special end, use,
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and profit to man, and not to bee hinderances in themselues, so as we could want none of them, we could not want griefe for things past,
and profit to man, and not to be hindrances in themselves, so as we could want none of them, we could not want grief for things past,
cc n1 p-acp n1, cc xx pc-acp vbi n2 p-acp px32, av c-acp pns12 vmd vvi pix pp-f pno32, pns12 vmd xx vvi n1 p-acp n2 j,
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nor could we be freed from feare of euils to come, for otherwise we could not take heed nor labour to preuent them when they are comming vpon vs, we could not be freed from anger,
nor could we be freed from Fear of evils to come, for otherwise we could not take heed nor labour to prevent them when they Are coming upon us, we could not be freed from anger,
ccx vmd pns12 vbi vvn p-acp n1 pp-f n2-jn pc-acp vvi, c-acp av pns12 vmd xx vvi n1 ccx n1 pc-acp vvi pno32 c-crq pns32 vbr vvg p-acp pno12, pns12 vmd xx vbi vvn p-acp n1,
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for it stirs vp to remoue impediments that lie in our way.
for it stirs up to remove impediments that lie in our Way.
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Now you know the inordinacy of an affection, as you may know a disease in Physicke;
Now you know the inordinacy of an affection, as you may know a disease in Physic;
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the generall rule of Physicians is, when there is actiolaesa, as when you view all the functions of nature,
the general Rule of Physicians is, when there is actiolaesa, as when you view all the functions of nature,
dt j n1 pp-f n2 vbz, c-crq pc-acp vbz fw-la, c-acp c-crq pn22 vvb d dt n2 pp-f n1,
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and you see naturall impediment in some naturall function; why then wee iudge there is a disease;
and you see natural impediment in Some natural function; why then we judge there is a disease;
cc pn22 vvb j n1 p-acp d j n1; q-crq av pns12 vvb pc-acp vbz dt n1;
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so it is true in the soule, when your griefe is such as interrupts prayer, and hearing, hinders you in your duty to God and man, then it is inordinate;
so it is true in the soul, when your grief is such as interrupts prayer, and hearing, hinders you in your duty to God and man, then it is inordinate;
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and it was the case of the Israelites inordinacy, who could not hearken to Moses for the griefe of their hearts:
and it was the case of the Israelites inordinacy, who could not harken to Moses for the grief of their hearts:
cc pn31 vbds dt n1 pp-f dt np2 n1, r-crq vmd xx vvi p-acp np1 p-acp dt n1 pp-f po32 n2:
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so for anger, if it bee such as causeth you to remoue such impediments as lie in the way of good desires, then it is good;
so for anger, if it be such as Causes you to remove such impediments as lie in the Way of good Desires, then it is good;
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but when it causeth such a distemper, that you are ready to flie in the faces of your brethren,
but when it Causes such a distemper, that you Are ready to fly in the faces of your brothers,
cc-acp c-crq pn31 vvz d dt n1, cst pn22 vbr j pc-acp vvi p-acp dt n2 pp-f po22 n2,
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and so as you are more vnfit for what is good, then it is inordinate:
and so as you Are more unfit for what is good, then it is inordinate:
cc av c-acp pn22 vbr av-dc j p-acp r-crq vbz j, cs pn31 vbz j:
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and so likewise your feare, when it expectorateth your soules, so as they are made vnable to preuent the euils that you feare,
and so likewise your Fear, when it expectorateth your Souls, so as they Are made unable to prevent the evils that you Fear,
cc av av po22 n1, c-crq pn31 vvz po22 n2, av c-acp pns32 vbr vvn j pc-acp vvi dt n2-jn cst pn22 vvb,
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and so discourageth you, that you flie from God;
and so Discourageth you, that you fly from God;
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so as to hide your selues from him as Adam did, and as they here would haue done,
so as to hide your selves from him as Adam did, and as they Here would have done,
av c-acp pc-acp vvi po22 n2 p-acp pno31 p-acp np1 vdd, cc c-acp pns32 av vmd vhi vdn,
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and so if your delights and mirths make you more indisposed and vnfit to prayer, or for good conference, &c. so it comes in as a dampe to your mirth,
and so if your delights and mirths make you more indisposed and unfit to prayer, or for good conference, etc. so it comes in as a damp to your mirth,
cc av cs po22 n2 cc n2 vvb pn22 av-dc j-vvn cc j p-acp n1, cc p-acp j n1, av av pn31 vvz p-acp c-acp dt n-jn p-acp po22 n1,
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and when as that which should oile the wheeles and make you cheerefull in good duties cloggeth you, then they are inordinate.
and when as that which should oil the wheels and make you cheerful in good duties cloggeth you, then they Are inordinate.
cc c-crq p-acp d r-crq vmd n1 dt n2 cc vvb pn22 j p-acp j n2 vvz pn22, cs pns32 vbr j.
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Q. But you will aske me, how we shall resist the inordinacy of them? A. Two waies: Q. But you will ask me, how we shall resist the inordinacy of them? A. Two ways:
np1 p-acp pn22 vmb vvi pno11, c-crq pns12 vmb vvi dt n1 pp-f pno32? np1 crd n2:
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first, if thy inordinacy be in the defect, in not fearing when we should feare, or not louing when we should loue;
First, if thy inordinacy be in the defect, in not fearing when we should Fear, or not loving when we should love;
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we must be carefull then for to stirre it vp, for we may sinne in the want of affection,
we must be careful then for to stir it up, for we may sin in the want of affection,
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as much as in the misplacing of them, as this people here finned as much in not fearing before,
as much as in the misplacing of them, as this people Here finned as much in not fearing before,
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as in fearing now, and in their feare now they feared the iudgement and not the sinne:
as in fearing now, and in their Fear now they feared the judgement and not the sin:
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for had their feare beene pitched vpon that, Samuel would not haue laboured to haue taken them off.
for had their Fear been pitched upon that, Samuel would not have laboured to have taken them off.
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Secondly, they feared that God would not be reconciled to them any more, so that their feare was misplaced,
Secondly, they feared that God would not be reconciled to them any more, so that their Fear was misplaced,
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and therein they sinned, whereas Christ saith, Reuel. 2. 10. Feare not the things ye shall suffer;
and therein they sinned, whereas christ Says, Revel. 2. 10. fear not the things you shall suffer;
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but the sins which brings those crosses.
but the Sins which brings those Crosses.
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Q. But you will say, when as our feares and affections are thus mis-placed, when our hearts are possessed of them, Q. But you will say, when as our fears and affections Are thus misplaced, when our hearts Are possessed of them,
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how shall we then resist and empty our hearts of them?
how shall we then resist and empty our hearts of them?
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A. First, haue your iudgements set right, for the obliquity in the affection comes from the iudgement, A. First, have your Judgments Set right, for the obliquity in the affection comes from the judgement,
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as those things we apprehend to be euill, them we feare too much, and therefore labour to haue it enlightened.
as those things we apprehend to be evil, them we Fear too much, and Therefore labour to have it enlightened.
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Q. If you aske me, how we shall doe that? Q. If you ask me, how we shall do that?
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A. Bring it to the Word, and see what that saies, for the Word is as a glasse which represents things as they are: A. Bring it to the Word, and see what that Says, for the Word is as a glass which represents things as they Are:
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I cannot stand to giue instances out of the Word how to direct euery affection;
I cannot stand to give instances out of the Word how to Direct every affection;
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as now take Pouerty, which thou fearest so much, the Word makes it nothing, Reu. 2. 9. I know thy pouerty, but thou art rich;
as now take Poverty, which thou Fearest so much, the Word makes it nothing, Reu. 2. 9. I know thy poverty, but thou art rich;
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as if he had said, it is a matter of nothing: So likewise for your feare of men, Feare not him that can kill the body,
as if he had said, it is a matter of nothing: So likewise for your Fear of men, fear not him that can kill the body,
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but feare him that can cast both body and soule into hell fire; but Fear him that can cast both body and soul into hell fire;
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first, the Scriptures make nothing fearefull but Gods wrath and sinne, and therefore now sticke to the Word,
First, the Scriptures make nothing fearful but God's wrath and sin, and Therefore now stick to the Word,
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and whatsoeuer thy phantasie is, yet say, sure I am thus;
and whatsoever thy fantasy is, yet say, sure I am thus;
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God said, and therefore I am sure it is so, and this will rectifie the iudgement;
God said, and Therefore I am sure it is so, and this will rectify the judgement;
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say it is but my fancy, howsoeuer it may be greater or lesser, yet the thing is the same as the Word said it:
say it is but my fancy, howsoever it may be greater or lesser, yet the thing is the same as the Word said it:
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As the garment may bee greater or lesser, yet the body the same;
As the garment may be greater or lesser, yet the body the same;
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so take any thing else, as the losse of credit, or the like, we thinke these something and feare them,
so take any thing Else, as the loss of credit, or the like, we think these something and Fear them,
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but the fault is in our phantasie;
but the fault is in our fantasy;
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men doe therefore well by fitting their hearts to what the Word saith, to stay themselues.
men do Therefore well by fitting their hearts to what the Word Says, to stay themselves.
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Secondly, againe if this will not preuaile, then let vs pray our selues sober; for inordinate affections make as much difference betweene a man and himselfe out of it,
Secondly, again if this will not prevail, then let us pray our selves Sobrium; for inordinate affections make as much difference between a man and himself out of it,
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as is betweene a drunken and a sober man. Now Prayer composeth the heart much, for it bringeth thee into Gods presence:
as is between a drunken and a Sobrium man. Now Prayer composeth the heart much, for it brings thee into God's presence:
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And as the Sun casts downe the mists and dispels them, so Prayer doth an inordinate affection.
And as the Sun Cast down the mists and dispels them, so Prayer does an inordinate affection.
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Againe thirdly, adde to this communion of Saints, and that is a good meanes;
Again Thirdly, add to this communion of Saints, and that is a good means;
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for we are in such fits, as men in a feauer whose mouthes being out of taste, we should suffer our selues to be ruled by the iudgement and taste of others.
for we Are in such fits, as men in a fever whose mouths being out of taste, we should suffer our selves to be ruled by the judgement and taste of Others.
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Fourthly, after all this beseech God to conuince thy iudgement, to perswade thy vnderstanding fully, for that none can fully doe but hee.
Fourthly, After all this beseech God to convince thy judgement, to persuade thy understanding Fully, for that none can Fully do but he.
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The second Doctrine is, that The greatnesse of our sinne is no impediment to forgiuenesse.
The second Doctrine is, that The greatness of our sin is no impediment to forgiveness.
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It is true, saith Samuel, yee haue done this great sinne, I will not goe about to diminish it, It is true, Says Samuel, ye have done this great sin, I will not go about to diminish it,
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but the Lord will forgiue you not withstanding. I will deliuer it in these termes, because we are apt not to thinke so,
but the Lord will forgive you not withstanding. I will deliver it in these terms, Because we Are apt not to think so,
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and when we haue sinned against the light of conscience, relapsed often, wee are afraid to come into Gods presence,
and when we have sinned against the Light of conscience, relapsed often, we Are afraid to come into God's presence,
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as we see it by experience;
as we see it by experience;
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and therefore now if any man hath committed any great sinne, let him apply it to himselfe.
and Therefore now if any man hath committed any great sin, let him apply it to himself.
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It is true, I haue done such a great wickednesse, why yet bee of good comfort, humble your selfe, continue to follow the Lord, you shall finde God the same to you that here he was to this people.
It is true, I have done such a great wickedness, why yet be of good Comfort, humble your self, continue to follow the Lord, you shall find God the same to you that Here he was to this people.
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Now the reason of this is:
Now the reason of this is:
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First, because the pardon of the Gospell, which we preach, makes no exception of any sinne;
First, Because the pardon of the Gospel, which we preach, makes no exception of any sin;
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Christ came to saue sinners, to take away the sinnes of the world, this is spoken indefinitely.
christ Come to save Sinners, to take away the Sins of the world, this is spoken indefinitely.
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Secondly, not of any person, preach the Gospell to euery creature, there is not any exception of any rebell or rebellion.
Secondly, not of any person, preach the Gospel to every creature, there is not any exception of any rebel or rebellion.
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Thirdly, besides the price that was paid answers for the greatest sinnes as well as the least;
Thirdly, beside the price that was paid answers for the greatest Sins as well as the least;
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he is ready to forgiue a thousand pound vpon satisfaction, as well as ten groats; he is ready to forgive a thousand pound upon satisfaction, as well as ten groats;
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and therefore if thou hast Christ for thy ransome, it is no matter what thy sinnes haue beene, great or small,
and Therefore if thou hast christ for thy ransom, it is no matter what thy Sins have been, great or small,
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for the same price may as well stand for the one as for the other.
for the same price may as well stand for the one as for the other.
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Againe fourthly, the God which wee haue to deale with is a mighty God, euen in this,
Again fourthly, the God which we have to deal with is a mighty God, even in this,
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euen in pardoning, Michah 7. 18. Who is like vnto our God that pardoneth iniquity.
even in pardoning, Micah 7. 18. Who is like unto our God that Pardoneth iniquity.
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and passeth by the transgression of his heritage? hee will subdue them and cast them all into the depth of the Sea, that is, herein the infinitenesse of God appeares in forgiuing transgressions, he sheweth his might in it,and passes by the Transgression of his heritage? he will subdue them and cast them all into the depth of the Sea, that is, herein the infiniteness of God appears in forgiving transgressions, he shows his might in it,
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and being mercifull as God, and not as man, and therefore hee vseth that metaphor of casting their sinnes into the depth of the Sea, that as the Sea drowneth mountaines as well as mole hils,
and being merciful as God, and not as man, and Therefore he uses that metaphor of casting their Sins into the depth of the Sea, that as the Sea drowneth Mountains as well as mole hills,
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if they be cast into it; so his Attributes are infinite and so are his mercies:
if they be cast into it; so his Attributes Are infinite and so Are his Mercies:
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and therefore hee takes delight to forgiue great sins, because we know him to be God and not man thereby,
and Therefore he Takes delight to forgive great Sins, Because we know him to be God and not man thereby,
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because hee forgiues moe than a man is able or willing to forgiue. But because examples are more preualent in this case, I will giue you a few.
Because he forgives more than a man is able or willing to forgive. But Because Examples Are more prevalent in this case, I will give you a few.
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Adam was the cause of murthering the whole world, he made all men not onely guilty of the first death, but also of the second;Adam was the cause of murdering the Whole world, he made all men not only guilty of the First death, but also of the second;
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besides other aggrauations of his sinne, beleeuing the Deuill rather than God, &c. yet we see that God found out a remedy and receiued him into mercy,
beside other aggravations of his sin, believing the devil rather than God, etc. yet we see that God found out a remedy and received him into mercy,
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for he himselfe preached the Gospell to him, and therefore not without profit.
for he himself preached the Gospel to him, and Therefore not without profit.
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So likewise Manasses sinnes exceeded, so as indeed wee know not how a man should commit more almost:
So likewise Manasses Sins exceeded, so as indeed we know not how a man should commit more almost:
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yet when he humbled himselfe greatly, (for he had great sinnes) God receiued him to mercy,
yet when he humbled himself greatly, (for he had great Sins) God received him to mercy,
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and restored him to his Kingdome;
and restored him to his Kingdom;
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so as when we read of his sinnes, how he filled Ierusalem with bloud, &c. one of vs would haue beene ready to haue said, What, Lord, wilt thou forgiue this man and set him in his Kingdome,
so as when we read of his Sins, how he filled Ierusalem with blood, etc. one of us would have been ready to have said, What, Lord, wilt thou forgive this man and Set him in his Kingdom,
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as if he had done nothing against thee? To name no more than that in the 1 Cor. 6. 9. those monstrous and hainous sins there mentioned, as greater there cannot be mentioned,
as if he had done nothing against thee? To name no more than that in the 1 Cor. 6. 9. those monstrous and heinous Sins there mentioned, as greater there cannot be mentioned,
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yet some of them that were guilty of them were receiued to mercy, such were some of you,
yet Some of them that were guilty of them were received to mercy, such were Some of you,
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but now are yee washed and iustified, &c. The vse shall be, that you would take heed how you limit the holy One in regard of his mercy, that he will goe so farre in pardoning and no further; but now Are ye washed and justified, etc. The use shall be, that you would take heed how you limit the holy One in regard of his mercy, that he will go so Far in pardoning and no further;
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I dare boldly tell you, it is as great a sinne to limit God in his mercy as in his power;
I Dare boldly tell you, it is as great a sin to limit God in his mercy as in his power;
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as that was the sinne of the Israelites, when as they were to goe into the land of Canaan, they limited God,
as that was the sin of the Israelites, when as they were to go into the land of Canaan, they limited God,
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and thought hee could not bring them in because of so great walls and great Gyants, &c. and so take you heed lest you limit his mercy,
and Thought he could not bring them in Because of so great walls and great Giants, etc. and so take you heed lest you limit his mercy,
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as that when your sinnes are such sinnes of so hainous a nature as that he will not forgiue you.
as that when your Sins Are such Sins of so heinous a nature as that he will not forgive you.
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How did Dauid when he had committed the great sin with Bathseba, &c. and so Peter that stood in the same termes with Christ that hee did before;
How did David when he had committed the great since with Bathsheba, etc. and so Peter that stood in the same terms with christ that he did before;
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and if you cannot bring your hearts to thinke this, then goe beyond your owne iudgement by faith,
and if you cannot bring your hearts to think this, then go beyond your own judgement by faith,
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for this is it that hindreth vs from beleeuing, that wee draw a scantling of the Lord by our owne phantasies,
for this is it that hindereth us from believing, that we draw a scantling of the Lord by our own fantasies,
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whereas he sayes, That his thoughts are aboue our thoughts in pardoning, Isaiah 55. Another point that I will deliuer from these words is this, that The way to haue a sinne forgiuen, is to aggrauate it, not to extenuate it.
whereas he Says, That his thoughts Are above our thoughts in pardoning, Isaiah 55. another point that I will deliver from these words is this, that The Way to have a sin forgiven, is to aggravate it, not to extenuate it.
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Samuel here you see, when hee goes about to comfort the people, he aggrauates the sinne,Samuel Here you see, when he Goes about to Comfort the people, he aggravates the sin,
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but withall aggrauates Gods mercies, and so comforteth them;
but withal aggravates God's Mercies, and so comforts them;
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so that the best way to haue a sinne forgiuen, is to confesse it to the vtmost.
so that the best Way to have a sin forgiven, is to confess it to the utmost.
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First, it puts a man into such a disposition as God hath promised forgiuenesse vnto,
First, it puts a man into such a disposition as God hath promised forgiveness unto,
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for then we come to see the vilenesse of our selues that wee cannot stand vpon our owne bottome,
for then we come to see the vileness of our selves that we cannot stand upon our own bottom,
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but are empty of all, and without God must perish, and so are drawne from our selues and all in vs, to rest no more vpon our selues, but vpon God alone.
but Are empty of all, and without God must perish, and so Are drawn from our selves and all in us, to rest no more upon our selves, but upon God alone.
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Secondly, besides, the more particularly sinne is confessed, the more glory ariseth to God, and shame to our selues.
Secondly, beside, the more particularly sin is confessed, the more glory arises to God, and shame to our selves.
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And againe, it strengthneth vs against sinne another time, a full confession of any sinne is a great preseruatiue against it,
And again, it strengtheneth us against sin Another time, a full Confessi of any sin is a great preservative against it,
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when a man hath looked round about any sinne, and considered all the particulars of it, it shuts vp all waies to the sinne,
when a man hath looked round about any sin, and considered all the particulars of it, it shuts up all ways to the sin,
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whereas otherwise, when men confesse by halues, they liue in some way of sinning.
whereas otherwise, when men confess by halves, they live in Some Way of sinning.
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The vse is, to teach you not to extenuate your sins, but to confesse them to the vtmost;
The use is, to teach you not to extenuate your Sins, but to confess them to the utmost;
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and this you had need bee exhorted vnto, for I doe not know a duty more hard than this,
and this you had need be exhorted unto, for I do not know a duty more hard than this,
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though you may thinke it easie; men are loth to confesse their sinnes, because men are loth to leaue their sinnes;
though you may think it easy; men Are loath to confess their Sins, Because men Are loath to leave their Sins;
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till they meane to leaue it, they extenuate it;
till they mean to leave it, they extenuate it;
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if men will keepe any reseruation, and are not willing perfectly to forgoe all, they will not confesse them fully.
if men will keep any reservation, and Are not willing perfectly to forgo all, they will not confess them Fully.
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1667
Againe, men want light to see sin fully, for we see sin in the circumstances of it no further than wee haue light lent vs from the Holy Ghost;
Again, men want Light to see since Fully, for we see since in the Circumstances of it no further than we have Light lent us from the Holy Ghost;
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1668
as the light is brighter and brighter in the house, the more clearely doe we discerne the lest motes, so here.
as the Light is Brighter and Brighter in the house, the more clearly do we discern the lest motes, so Here.
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1669
Againe thirdly, there is a selfe-loue in euery one, and therefore while we looke on sinne as our owne, we are ready to fauour it;
Again Thirdly, there is a Self-love in every one, and Therefore while we look on sin as our own, we Are ready to favour it;
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1670
as Iuda, whilest hee looked on the adultery, as in his daughter, he iudged it worthy of death, hee would haue her burnt,
as Iuda, whilst he looked on the adultery, as in his daughter, he judged it worthy of death, he would have her burned,
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1671
but when it came to be his owne sinne, then the case was altered: so Dauid would haue had the man put to death that tooke his neighbours sheepe,
but when it Come to be his own sin, then the case was altered: so David would have had the man put to death that took his neighbours sheep,
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1672
but when it came and proued to be his owne case, God was faine to take a great deale of paines to humble him,
but when it Come and proved to be his own case, God was feign to take a great deal of pains to humble him,
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1673
and to make him confesse it;
and to make him confess it;
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1674
and therefore aggrauate your sinnes in your confessions, saying, I haue had these and these meanes, I haue sinned against the great light againe and againe,
and Therefore aggravate your Sins in your confessions, saying, I have had these and these means, I have sinned against the great Light again and again,
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1675
and brake the couenant that I haue made with God, and know that this way you cannot exceed, If our hearts condemne vs, God is greater than our hearts;
and brake the Covenant that I have made with God, and know that this Way you cannot exceed, If our hearts condemn us, God is greater than our hearts;
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1676
let vs take a man that apprehends his sinne most fully, yet God conceiues more fully of it,
let us take a man that apprehends his sin most Fully, yet God conceives more Fully of it,
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1677
so as we in our thoughts cannot reach to what hee seeth sinne to bee:
so as we in our thoughts cannot reach to what he sees sin to be:
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1678
and herein you had need take paines and search diligently, for many sinnes that are great sinnes will appeare at the first to be but small ones,
and herein you had need take pains and search diligently, for many Sins that Are great Sins will appear At the First to be but small ones,
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1679
as this sinne of theirs, they thought it but a small matter at the first, it was but chusing of a King that was not any where forbidden,
as this sin of theirs, they Thought it but a small matter At the First, it was but choosing of a King that was not any where forbidden,
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1680
and yet Samuel tels them that therein they had first cast away the Lord; secondly, they cast away Samuel and the Lord in him;
and yet Samuel tells them that therein they had First cast away the Lord; secondly, they cast away Samuel and the Lord in him;
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1681
thirdly, they had put trust in Kings:
Thirdly, they had put trust in Kings:
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1682
And so Dauids numbring of the people seemes to be but a small thing, a thing not in it selfe vnlawfull for a King to see what strength hee hath to encounter an enemy,
And so David numbering of the people seems to be but a small thing, a thing not in it self unlawful for a King to see what strength he hath to encounter an enemy,
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1683
but Dauid hee knew his owne heart, he knew his owne ends, then he cries out he had done exceeding foolishly;
but David he knew his own heart, he knew his own ends, then he cries out he had done exceeding foolishly;
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1684
know this therefore that this yee ought to doe, and that the more ye see sinne abound, the more ye will see grace abound,
know this Therefore that this ye ought to do, and that the more you see sin abound, the more you will see grace abound,
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1685
and so you will loue the more, and prize Christ the more, and bee more humble and content with any condition.
and so you will love the more, and prize christ the more, and be more humble and content with any condition.
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1686
Againe obserue, One sinne makes much way for another. This sinne of theirs had well nigh drawne them to a departing from the Lord,
Again observe, One sin makes much Way for Another. This sin of theirs had well High drawn them to a departing from the Lord,
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1687
now were they in the high way to slip from the Lord quite away. The reasons are;
now were they in the high Way to slip from the Lord quite away. The Reasons Are;
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1688
first, because euery act intends the habit of sinne, as when any thing is acted it increaseth the habit with which it is acted;
First, Because every act intends the habit of sin, as when any thing is acted it increases the habit with which it is acted;
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1689
as euery act of grace strengtheneth the habit of grace, so sinne makes the flesh to rise aboue the spirit, to get it vnder,
as every act of grace strengtheneth the habit of grace, so sin makes the Flesh to rise above the Spirit, to get it under,
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1690
and so at last to get the victory. Because euery sinne weakneth that grace which should resist it;
and so At last to get the victory. Because every sin weakeneth that grace which should resist it;
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1691
as in a disease there is not onely a thing contrary, with which health is to wrastle,
as in a disease there is not only a thing contrary, with which health is to wrestle,
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1692
but something also which weakneth the strength by which health should resist;
but something also which weakeneth the strength by which health should resist;
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1693
and so doth sinne (especially great sins) seaze vpon the strength, takes away the rectitude of iudgement by which we should resist;
and so does sin (especially great Sins) seize upon the strength, Takes away the rectitude of judgement by which we should resist;
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if it be a great sinne, it workes as a great disease which seazeth vpon the principal part,
if it be a great sin, it works as a great disease which seizeth upon the principal part,
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1695
and therefore is often little felt;
and Therefore is often little felt;
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1696
a small sinne is as a small wound, which wee may easily feele, because all else is in health,
a small sin is as a small wound, which we may Easily feel, Because all Else is in health,
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1697
but a great sinne is as a blow vpon the head which amazeth vs.
but a great sin is as a blow upon the head which amazes us
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1698
Againe, committing a great sinne discourageth us from comming to God for pardon, and makes vs bold to goe on,
Again, committing a great sin Discourageth us from coming to God for pardon, and makes us bold to go on,
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1699
and seeing wee are ouer shooes, we are willing to goe on and be ouer boots too.
and seeing we Are over shoes, we Are willing to go on and be over boots too.
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1700
Aster commission of a great sinne, God giueth Satanleaue to take possession of a man, as Satan got possession of Saul by his enuy at Dauid; an euill spirit (as is said) fell vpon him,
Aster commission of a great sin, God gives Satanleaue to take possession of a man, as Satan god possession of Saul by his envy At David; an evil Spirit (as is said) fell upon him,
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1701
and he would haue killed Dauid; and so Iudas, after his resolution to betray his Master, the Deuill entred into him,
and he would have killed David; and so Iudas, After his resolution to betray his Master, the devil entered into him,
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1702
and would not suffer him to continue there, but to hang himselfe, and therefore take heed of falling into sinne,
and would not suffer him to continue there, but to hang himself, and Therefore take heed of falling into sin,
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1703
for then ye are tanquam in pracipitio, so as you cannot stay your selues, as in a quicke-sand you sinke deeper and deeper;
for then you Are tanquam in pracipitio, so as you cannot stay your selves, as in a quicksand you sink Deeper and Deeper;
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1704
and therefore deale with sinne as you would deale with poison, which a man will not let alone to lye long in his body,
and Therefore deal with sin as you would deal with poison, which a man will not let alone to lie long in his body,
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1705
but he will take an antidote against it as soone as he can.
but he will take an antidote against it as soon as he can.
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1706
Another point we may obserue is this, that Discouragement and too much feare are great meanes of our departure from God.
another point we may observe is this, that Discouragement and too much Fear Are great means of our departure from God.
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1707
Feare not, turne not aside from following the Lord, &c. There are many things which keepe vs off from comming to God; fear not, turn not aside from following the Lord, etc. There Are many things which keep us off from coming to God;
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1708
first, our strong lusts, not willing to giue ouer all, nor yet to doe all.
First, our strong Lustiest, not willing to give over all, nor yet to do all.
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Secondly, our deferring of repentance, we can doe it as well hereafter, but the greatest hinderance of all other is that which wee haue now named:
Secondly, our deferring of Repentance, we can do it as well hereafter, but the greatest hindrance of all other is that which we have now nam:
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1710
Many will say indeed, to enioy the fauour of God is a comfortable thing, and to haue assurance of our sinnes being forgiuen,
Many will say indeed, to enjoy the favour of God is a comfortable thing, and to have assurance of our Sins being forgiven,
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but I haue little hope of this, I haue such a nature, and I haue fallen often,
but I have little hope of this, I have such a nature, and I have fallen often,
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and haue so much hardnesse of heart as God will neuer receiue mee, and so men sit downe discouraged;
and have so much hardness of heart as God will never receive me, and so men fit down discouraged;
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and this must needs hinder in many respects.
and this must needs hinder in many respects.
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First, because it takes away all alacrity, for what a man hath no hope to bring to passe, he will neuer goe about it;
First, Because it Takes away all alacrity, for what a man hath no hope to bring to pass, he will never go about it;
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1715
so a scholler, if hee hath no hope to get learning, will giue ouer studying;
so a scholar, if he hath no hope to get learning, will give over studying;
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1716
take hope away, and take away all endeuour, nay take away all desire, which is more,
take hope away, and take away all endeavour, nay take away all desire, which is more,
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1717
for what is out of a mans hope a man desires not, for obiects they worke when they lie neere the faculty,
for what is out of a men hope a man Desires not, for objects they work when they lie near the faculty,
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1718
euen as fire neuer worketh till the fuell be nigh it, and the loadstone till the iron be put to it:
even as fire never works till the fuel be High it, and the Loadstone till the iron be put to it:
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1719
things that are afar off, we haue little desire to: as now to instance;
things that Are afar off, we have little desire to: as now to instance;
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1720
the condition of Kings, though it be a thing most desireable, yet seldome men actually desire it because it is out of their hopes,
the condition of Kings, though it be a thing most desirable, yet seldom men actually desire it Because it is out of their hope's,
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1721
and therefore when men are discouraged, as thinking they shall neuer haue such a lust mortified, they sit downe without all desire or endeuour:
and Therefore when men Are discouraged, as thinking they shall never have such a lust mortified, they fit down without all desire or endeavour:
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1722
and so when men looke on the Lord as on a strict and seuere Iudge, it causeth strangenesse in them;
and so when men look on the Lord as on a strict and severe Judge, it Causes strangeness in them;
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they will not come at him, but they will bee content with that liberty which they may enioy without him,
they will not come At him, but they will be content with that liberty which they may enjoy without him,
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1724
as beggers when they see they cannot better their condition, content themselues with what they are,
as beggars when they see they cannot better their condition, content themselves with what they Are,
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1725
and that liberty which they doe enioy;
and that liberty which they do enjoy;
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1726
and so men being discouraged from going to God, they turne and rest on something else,
and so men being discouraged from going to God, they turn and rest on something Else,
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1727
for the heart will haue some liberty.
for the heart will have Some liberty.
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Againe, when we come to the Lord, Satan he casts in all these feares, hee musters vp all obiections,
Again, when we come to the Lord, Satan he Cast in all these fears, he musters up all objections,
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1729
but the Spirit you see saith, Doe not feare; now whether will you take part with Satan or the Spirit? If men bee humble, Christ saith likewise, Come to mee and you shall haue ease, all ye that are weary and heauy laden;
but the Spirit you see Says, Do not Fear; now whither will you take part with Satan or the Spirit? If men be humble, christ Says likewise, Come to me and you shall have ease, all you that Are weary and heavy laden;
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1730
let them not thinke that their sinnes are a burthen that will breake their backs, if they come to him, and so the Iaylour hee trembled and thought himselfe vndone,
let them not think that their Sins Are a burden that will break their backs, if they come to him, and so the Jailer he trembled and Thought himself undone,
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but Paul told him of the Lord Iesus, in whom if hee beleeued he should be saued;
but Paul told him of the Lord Iesus, in whom if he believed he should be saved;
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it is good for vs to consider what Satans end is, in casting in such obiections,
it is good for us to Consider what Satan end is, in casting in such objections,
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as about the hardnesse of our heart, &c. his end is to discourage you.
as about the hardness of our heart, etc. his end is to discourage you.
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Q. But you will say, how shall I know when such obiections are from Satan, they may arise from a right iudgement of what mine estate is? Q. But you will say, how shall I know when such objections Are from Satan, they may arise from a right judgement of what mine estate is?
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1735
A. Ye shall know it by this, if they put you off further from the Lord,A. You shall know it by this, if they put you off further from the Lord,
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1736
and make the heart listlesse to what it should apply it selfe to, as Prayer, Repentance, then it is from Satan.
and make the heart listless to what it should apply it self to, as Prayer, Repentance, then it is from Satan.
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1737
In that when the people had here committed this great sinne, and Samuel bids them not feare;
In that when the people had Here committed this great sin, and Samuel bids them not Fear;
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1738
they might haply aske him, what would you haue vs doe? then hee saith, Turne not aside from following the Lord your God,
they might haply ask him, what would you have us do? then he Says, Turn not aside from following the Lord your God,
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1739
but serue him with all your hearts; but serve him with all your hearts;
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1740
I raise this sixth Doctrine, that When a man hath committed any great sinne, it is his duty, his best and wisest way to come in presently and turne to God.
I raise this sixth Doctrine, that When a man hath committed any great sin, it is his duty, his best and Wisest Way to come in presently and turn to God.
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1741
The Spirit here by Samuel commands it, and therefore it is their duty, and what hee commands it is best and the wisest course to take; the reasons of it are.
The Spirit Here by Samuel commands it, and Therefore it is their duty, and what he commands it is best and the Wisest course to take; the Reasons of it Are.
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1742
Because the heart immediatly after the sinne committed begins to contract hardnesse, and the longer it goes without returning, the more hardnesse it contracts,
Because the heart immediately After the sin committed begins to contract hardness, and the longer it Goes without returning, the more hardness it contracts,
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1743
but presently after it is more sensible;
but presently After it is more sensible;
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1744
and therefore a wound that is taken presently is the sooner healed, and the smart will be the lesse, so it is in sinne.
and Therefore a wound that is taken presently is the sooner healed, and the smart will be the less, so it is in sin.
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1745
By committing one sin we are exposed to greater, for it is like the breaking downe of the walls, which the longer they lie, the breach not made vp, the more enemies may come in; By committing one since we Are exposed to greater, for it is like the breaking down of the walls, which the longer they lie, the breach not made up, the more enemies may come in;
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1746
there is a gap made, which if it be not stopped, will let the good cattell out and the euill cartell in;
there is a gap made, which if it be not stopped, will let the good cattle out and the evil cartel in;
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1747
see this in Dauid, if he had humbled himselfe and renued his repentance, he had preuented that murder,
see this in David, if he had humbled himself and renewed his Repentance, he had prevented that murder,
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1748
and making Vriah drunke, &c. but he let the gap lie open, and see what a troope of sinnes came in:
and making Uriah drunk, etc. but he let the gap lie open, and see what a troop of Sins Come in:
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1749
see this also in Asa, his making a Couenant with the King of Aram, and rested on him, at the beginning of the Chapter:
see this also in Asa, his making a Covenant with the King of Aram, and rested on him, At the beginning of the Chapter:
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1750
but now if hee had humbled himselfe, all the rest that followes had beene preuented,
but now if he had humbled himself, all the rest that follows had been prevented,
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1751
but he did not so, and then followes putting the Prophets in prison, oppressing the people;
but he did not so, and then follows putting the prophets in prison, oppressing the people;
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1752
when he was sick, seeking to the Physicians, for he grew worse and worse, his end was not answerable to his beginning,
when he was sick, seeking to the Physicians, for he grew Worse and Worse, his end was not answerable to his beginning,
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1753
though he was a good man;
though he was a good man;
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1754
and Peter now on the other side, because hee humbled himselfe, he presently was receiued to mercy, and preuented all.
and Peter now on the other side, Because he humbled himself, he presently was received to mercy, and prevented all.
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1755
The longer ye lie in a sinne vnrepented, the greater the sinne is, because you abuse Gods patience the more; The longer you lie in a sin unrepented, the greater the sin is, Because you abuse God's patience the more;
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1756
for hee considereth euery houre, and it is not slacknesse in him that hee forbeares you, but patience;
for he Considereth every hour, and it is not slackness in him that he forbears you, but patience;
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1757
which you abusing, adde vnto his wrath euery minute.
which you abusing, add unto his wrath every minute.
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1758
The same duties lie vpon you that did before, which you ought to performe, and your sinne is no priuilege for the omission of them, The same duties lie upon you that did before, which you ought to perform, and your sin is no privilege for the omission of them,
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1759
and therefore your best way is to turne, and not to goe on in your sinne.
and Therefore your best Way is to turn, and not to go on in your sin.
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Ob. But you will say, Must a man come in presently into the presence of God after hee hath so grosly offended him? Ob. But you will say, Must a man come in presently into the presence of God After he hath so grossly offended him?
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1761
Answ. Ye may and ye ought to doe it, but not with that disposition remaining in your heart, wherewith you commit the sinne, Answer You may and you ought to do it, but not with that disposition remaining in your heart, wherewith you commit the sin,
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1762
but with an heart humbled, conuerted to God, stricken with the sense of its sinne, promising new obedience,
but with an heart humbled, converted to God, stricken with the sense of its sin, promising new Obedience,
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1763
and thus to come in presently is no absurdity.
and thus to come in presently is not absurdity.
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1764
If a Rebell, presently after his rebellion, comes indeed with a sword in his hand into the presence of a King, let him not looke for pardon:
If a Rebel, presently After his rebellion, comes indeed with a sword in his hand into the presence of a King, let him not look for pardon:
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1765
if with meeknesse and a rope about his necke, he may:
if with meekness and a rope about his neck, he may:
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1766
yea and I adde this, that the heart is sooner turned if you take the aduantage of it presently after the sinne is committed.
yea and I add this, that the heart is sooner turned if you take the advantage of it presently After the sin is committed.
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1767
There are two obiections in this case:
There Are two objections in this case:
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1768
Ob. First, you will say, my heart cannot be presently humbled enough, to which I answer.Ob. First, you will say, my heart cannot be presently humbled enough, to which I answer.
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1769
A. That God stands not vpon the measure of humiliation, so as to reiect thee, A. That God Stands not upon the measure of humiliation, so as to reject thee,
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1770
but if it be in sincerity, if thou knowest and seest the sinne thou hast committed,
but if it be in sincerity, if thou Knowest and See the sin thou hast committed,
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1771
so as thou art vile in thine owne eyes, and art resolued not to returne to it againe;
so as thou art vile in thine own eyes, and art resolved not to return to it again;
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1772
if this bee in sincerity, though in neuer so small a measure, the Lord accepts thee. Againe,
if this be in sincerity, though in never so small a measure, the Lord accepts thee. Again,
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1773
Secondly know, that thou canst not be humbled as thou wouldest at the first, adde therefore to thy humiliation afterwards,
Secondly know, that thou Canst not be humbled as thou Wouldst At the First, add Therefore to thy humiliation afterwards,
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1774
as Dauid when he said, Lord, I haue sinned, God forgaue him, though he was not so much humbled as afterward.
as David when he said, Lord, I have sinned, God forgave him, though he was not so much humbled as afterwards.
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Ob. 2. Againe you will say, it may be my sin is not healed yet, Ob. 2. Again you will say, it may be my since is not healed yet,
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then indeed I may come with confidence, and yet my heart may bee as false as euer.
then indeed I may come with confidence, and yet my heart may be as false as ever.
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A. I answer, that men are first to seeke pardon, and then prepare for healing afterward, for this is a sure rule, that there is no sinne healed till there is an assurance of forgiuenesse. A. I answer, that men Are First to seek pardon, and then prepare for healing afterwards, for this is a sure Rule, that there is no sin healed till there is an assurance of forgiveness.
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The Lord, as he washeth away the guilt, so he healeth the staine, and giues a new Spirit,
The Lord, as he washes away the guilt, so he heals the stain, and gives a new Spirit,
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for this is his Couenant, Ierem. 31. Ezech. 36. I will forgiue their sinnes; and what then? and giue them new hearts.
for this is his Covenant, Jeremiah 31. Ezekiel 36. I will forgive their Sins; and what then? and give them new hearts.
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1780
We are all deceiued in this, that we thinke when as we take a purpose with our selues against a sinne, that all is then done, but it is not so;
We Are all deceived in this, that we think when as we take a purpose with our selves against a sin, that all is then done, but it is not so;
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1781
as a man that hath a running issue in his body, it is not enough for him to say, I will not haue it thus, I desire it should not bee, I purpose it shall not,
as a man that hath a running issue in his body, it is not enough for him to say, I will not have it thus, I desire it should not be, I purpose it shall not,
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1782
but hee must vse meanes to heale it.
but he must use means to heal it.
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1783
To conclude, when any haue fallen into sinne, I say vnto them, as Samuel here, Continue yee to serue the Lord, doe you thinke to mend the matter when you are out of the way, by going on or standing still,
To conclude, when any have fallen into sin, I say unto them, as Samuel Here, Continue ye to serve the Lord, do you think to mend the matter when you Are out of the Way, by going on or standing still,
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but returne rather and serue the Lord, for hee is the same Lord still, and there is the same bond still that binds you to serue him.
but return rather and serve the Lord, for he is the same Lord still, and there is the same bound still that binds you to serve him.
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And againe, what will you doe, goe some whither else, (for you must haue a being) will you goe to the creatures to get rest from them, they are vaine, they will not profit you nor deliuer you:
And again, what will you do, go Some whither Else, (for you must have a being) will you go to the creatures to get rest from them, they Are vain, they will not profit you nor deliver you:
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1786
but you will say, whither then? why, to the Lord, but what hope is there that hee should accept vs? why, the Lord will not forsake his people.
but you will say, whither then? why, to the Lord, but what hope is there that he should accept us? why, the Lord will not forsake his people.
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He is still the same God, hee will not forsake his owne, as a father will not forsake his child;
He is still the same God, he will not forsake his own, as a father will not forsake his child;
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and secondly, hee will not for his Names sake. Lastly obserue hence, that The sins which we commit make no change in the Lord. No substantiall change;
and secondly, he will not for his Names sake. Lastly observe hence, that The Sins which we commit make no change in the Lord. No substantial change;
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1789
they may make him angry as a father may be with his son, and that so as they may feele the effects of it,
they may make him angry as a father may be with his son, and that so as they may feel the effects of it,
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1790
but yet he is the same God still; for
but yet he is the same God still; for
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First, It is not the slipping into great sinnes that breakes the couenant or makes it void;
First, It is not the slipping into great Sins that breaks the Covenant or makes it void;
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there is nothing that makes a bill of diuorce, but an vtter turning away from God.
there is nothing that makes a bill of divorce, but an utter turning away from God.
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1793
Againe secondly, God is the same, and you are the same; your hearts are the same to him, the same bent of minde, the same frame of heart remaining in you still, ye are his seruants still, and he is the same;
Again secondly, God is the same, and you Are the same; your hearts Are the same to him, the same bent of mind, the same frame of heart remaining in you still, you Are his Servants still, and he is the same;
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vpon the same grounds that he chose you first he loues you still, sinnes worke no substantiall alteration;
upon the same grounds that he chosen you First he loves you still, Sins work no substantial alteration;
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he chose you freely because he would, and therefore as there is a transient act of sinne passed from you,
he chosen you freely Because he would, and Therefore as there is a Transient act of sin passed from you,
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so a transient act of punishment may passe from God;
so a Transient act of punishment may pass from God;
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for as your hearts are the same for substance to him as before, so is Gods to you.
for as your hearts Are the same for substance to him as before, so is God's to you.
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The vse is, that you would not thinke when you haue sinned, that the Lord will reiect you.
The use is, that you would not think when you have sinned, that the Lord will reject you.
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Our Sauiour Christ shewes the same by the parable of the Prodigall:
Our Saviour christ shows the same by the parable of the Prodigal:
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1800
they in the house did not thinke that such a sonne should haue had such entertainment when he had spent so much, that his father would haue giuen him such an answer, to fall vpon his necke, to bee so glad of him;
they in the house did not think that such a son should have had such entertainment when he had spent so much, that his father would have given him such an answer, to fallen upon his neck, to be so glad of him;
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by that our Sauiour expresseth how willing God is to receiue sinners.
by that our Saviour Expresses how willing God is to receive Sinners.
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Dauid had no sooner said, I haue sinned, but God said, I haue put away thy sinne; David had no sooner said, I have sinned, but God said, I have put away thy sin;
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and so Peter after his deniall, Christ looked on him with the same familiaritie as he did before.
and so Peter After his denial, christ looked on him with the same familiarity as he did before.
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Onely doe not thinke that God will hold the wicked innocent; if ye haue false hearts, then ye shall not be forgiuen.
Only do not think that God will hold the wicked innocent; if you have false hearts, then you shall not be forgiven.
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If the Lord be so ready to receiue men after they haue offended him, consider how worthy of vtter destruction they are that will not turne to him;
If the Lord be so ready to receive men After they have offended him, Consider how worthy of utter destruction they Are that will not turn to him;
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if God should say to any man here, Thouhast committed this sin against me, yet come in, there shall be no hinderance of my part,
if God should say to any man Here, Thou hast committed this since against me, yet come in, there shall be no hindrance of my part,
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vnlesse the stubbornnesse of thine owne will hinder thee, who would not say that he that should refuse were worthy to be condemned? Christ is said to come to render vengeance to those that obey not the Gospell, and therefore Samuel addes this in the end of all,
unless the stubbornness of thine own will hinder thee, who would not say that he that should refuse were worthy to be condemned? christ is said to come to render vengeance to those that obey not the Gospel, and Therefore Samuel adds this in the end of all,
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if they would for sake the Lord, know that you and your King shall perish. FINIS.
if they would for sake the Lord, know that you and your King shall perish. FINIS.
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