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THE LORDS ASSIZE, OR A SERMON ON JVDGES 11. 27. The Lord the Iudge, bee Iudge this day betwixt the children of Israel and the children of Ammon.
THE LORDS ASSIZE, OR A SERMON ON JVDGES 11. 27. The Lord the Judge, be Judge this day betwixt the children of Israel and the children of Ammon.
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RIght Honorable, Right Worshipfull, and Beloved; RIght Honourable, Right Worshipful, and beloved;
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Be pleased to heare these words out of the Judges, by Gods assistance, driven to an issue before the Judges.
Be pleased to hear these words out of the Judges, by God's assistance, driven to an issue before the Judges.
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It may bee, you will say, they are not fit: they yeeld not a word in due season: It may be, you will say, they Are not fit: they yield not a word in due season:
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they speake of the Lord the Iudge, and these here are men. It is true;
they speak of the Lord the Judge, and these Here Are men. It is true;
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they are men by nature, but they are Gods by Communion of office, ( I have said yee are Gods:
they Are men by nature, but they Are God's by Communion of office, (I have said ye Are God's:
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) and their Judgements are the Iudgements of God, for God, saith Iehosaphat. But you will say, this day will bring forth a Judgement by ordinarie Justice, not by warre as that is heere. This is true too; yet by the sword:
) and their Judgments Are the Judgments of God, for God, Says Jehoshaphat. But you will say, this day will bring forth a Judgement by ordinary justice, not by war as that is Here. This is true too; yet by the sword:
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for the Magistrate beares not the sword for nonght.
for the Magistrate bears not the sword for nonght.
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As all sinners fight against God: (for they stand at a double distance from him;
As all Sinners fight against God: (for they stand At a double distance from him;
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a distance of perfection, and of opposition: ) therefore God hath a controversie with his people, & proclaymeth warr.
a distance of perfection, and of opposition:) Therefore God hath a controversy with his people, & proclaimeth war.
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So criminall offenders fight against the face of government, the just lawes of the kingdom.
So criminal offenders fight against the face of government, the just laws of the Kingdom.
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This is the controversie, whether the lawes shall be kept or broken? And as God, in case of rebellion, doth provide famine, beasts, pestilence and the sword:
This is the controversy, whither the laws shall be kept or broken? And as God, in case of rebellion, does provide famine, beasts, pestilence and the sword:
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so Magistrates come against such, not with the sword of the mouth as Preachers, but with the mouthes of the sword, to bee edged by the lawes for correction, or confusion.
so Magistrates come against such, not with the sword of the Mouth as Preachers, but with the mouths of the sword, to be edged by the laws for correction, or confusion.
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The greatest difficulty will be to fit the persons, and causes to be tryed and Judged.
The greatest difficulty will be to fit the Persons, and Causes to be tried and Judged.
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It is confessed, that there wil heere be some difference. Heere a pretended title of land is that which drawes on the whole quarrell:
It is confessed, that there will Here be Some difference. Here a pretended title of land is that which draws on the Whole quarrel:
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but this day will bring forth other controversies. Heere the proper sword of warre decides the doubt:
but this day will bring forth other controversies. Here the proper sword of war decides the doubt:
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but this day drawes the borrowed sword of peace, for peace.
but this day draws the borrowed sword of peace, for peace.
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Heere Israel is against uncircumcised Ammonites: but this day will unvaile christians by profession, not by practise, in those particular acts they must fall in, and for.
Here Israel is against uncircumcised Ammonites: but this day will unveil Christians by profession, not by practice, in those particular acts they must fallen in, and for.
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Yet looke more narrowly into the present businesse betwixt Israel and Ammon, and yee shall see all the causes of this day intertwisted.
Yet look more narrowly into the present business betwixt Israel and Ammon, and ye shall see all the Causes of this day intertwisted.
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Ammon charges Israel with unjust possession of land held from them to a long succession. Iphtah the now Judge, being loath to fall upon such a desperate.Ammon charges Israel with unjust possession of land held from them to a long succession. Iphtah the now Judge, being loath to fallen upon such a desperate.
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Phlebotomy as Ammon was prepared for, would first pleade out, Iuridically, the cause, by embassies, to cleare the justice of his sword.
Phlebotomy as Ammon was prepared for, would First plead out, Juridically, the cause, by embassies, to clear the Justice of his sword.
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Hee confesseth that they have that land in question: and hee pleades a threefold right unto it.
He Confesses that they have that land in question: and he pleads a threefold right unto it.
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The right of a just warre; it was gotten by the sword.
The right of a just war; it was got by the sword.
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The right of Gods gift; God, whose is the earth, gave it us, and cast out the old owners as forfeiters.
The right of God's gift; God, whose is the earth, gave it us, and cast out the old owners as forfeiters.
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The right of prescription; we have had it foure hundred yeares without clayme or charge of wrong.
The right of prescription; we have had it foure hundred Years without claim or charge of wrong.
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But for the ancient possessors of it (that he might crosse Ammons charge) he pleadeth two things.
But for the ancient Possessors' of it (that he might cross Ammons charge) he pleads two things.
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First, that it was the land of the Amorites, who fought against them under Sehon their then King:
First, that it was the land of the amorites, who fought against them under Sihon their then King:
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and of the Moabites who were justly ejected by God.
and of the Moabites who were justly ejected by God.
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But secondly, for the Amorites (the now plaintifes,) they had none of their land:
But secondly, for the amorites (the now plaintiffs,) they had none of their land:
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that was a false charge, a picking of an unjust quarrell.
that was a false charge, a picking of an unjust quarrel.
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And that this plea was good is manifest in the Records of the law, those old reports of God himselfe.
And that this plea was good is manifest in the Records of the law, those old reports of God himself.
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God said, thou shalt not distresse or meddle with the children of Ammon:
God said, thou shalt not distress or meddle with the children of Ammon:
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for I will not give thee their land which I have given to the children of Lot. for I will not give thee their land which I have given to the children of Lot.
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There is Gods edict, with the reason of it.
There is God's edict, with the reason of it.
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And Moses said, to the land of the children of Ammon thou camest not, nor unto any place of the river Iabbock, the land now in question.
And Moses said, to the land of the children of Ammon thou camest not, nor unto any place of the river Iabbock, the land now in question.
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There is their obedience to Gods charge, which they kept to that day.
There is their Obedience to God's charge, which they kept to that day.
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Thus Israels case is cleare, yet this prevailes not with Ammon. Lyes would have dominion over truth:
Thus Israel's case is clear, yet this prevails not with Ammon. Lies would have dominion over truth:
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and Ammon would fight though the cause were cleared against him.
and Ammon would fight though the cause were cleared against him.
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He joynes issue, takes out his nisi priùs, appoints the day of Assize, and he will have a triall, for life; whether Ammon or Israel must live:
He joins issue, Takes out his nisi priùs, appoints the day of Assize, and he will have a trial, for life; whither Ammon or Israel must live:
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For liberty, whether Ammon or Israel must bee homagers: for Goods; whether Ammon or Israel shal have the spoyle;For liberty, whither Ammon or Israel must be homagers: for Goods; whither Ammon or Israel shall have the spoil;
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for name, whether Ammon or Israel is of better credit. And thus the text comes up to the whole businesse of the day.for name, whither Ammon or Israel is of better credit. And thus the text comes up to the Whole business of the day.
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Now, when all things were thus prepared betwixt guilty, and innocent, plaintife, & defendant, the wretched Ammonites were like prisoners in the bonds of iniquity, holden in the cords of their sins, shut up in the prison of unbeliefe, and could not see the Judge set to be the avenger of his people.
Now, when all things were thus prepared betwixt guilty, and innocent, plaintiff, & defendant, the wretched Ammonites were like Prisoners in the bonds of iniquity, held in the cords of their Sins, shut up in the prison of unbelief, and could not see the Judge Set to be the avenger of his people.
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But Iephtah was at more liberty. He sees with fuller eye the Glory and presence of the just Judge.
But Jephthah was At more liberty. He sees with fuller eye the Glory and presence of the just Judge.
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Hee (like a man confident in his cause) appeales unto him; calles for these prisoners, and plaintifes, to the barre; prepares for hearing, judgement, execution;
He (like a man confident in his cause) appeals unto him; calls for these Prisoners, and plaintiffs, to the bar; prepares for hearing, judgement, execution;
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and because hee would not have the glory of the day himselfe, but would give it to the Judge of right & wrong:
and Because he would not have the glory of the day himself, but would give it to the Judge of right & wrong:
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therefore as Ioab before Rabbah, when hee was ready to take it, sent for David, saying, Come thou and take it,
Therefore as Ioab before Rabbah, when he was ready to take it, sent for David, saying, Come thou and take it,
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least the victory be attributed to me, and the city bee called by my name: lest the victory be attributed to me, and the City be called by my name:
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so doth Iphtah invite God to the day for all honour, the Lord the Iudge, Iudge betwixt the children of Israel and Ammon.
so does Iphtah invite God to the day for all honour, the Lord the Judge, Judge betwixt the children of Israel and Ammon.
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But still you may say, that they were Ammonites that were to be judged there, and of these there were none here.
But still you may say, that they were Ammonites that were to be judged there, and of these there were none Here.
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It is true personally, individually it is so:
It is true personally, individually it is so:
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but for the cause, under pretence of land they would have life, liberty, goods, and good name of Israel at their mercy,
but for the cause, under pretence of land they would have life, liberty, goods, and good name of Israel At their mercy,
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for spoyle and prey, and so there are too many here, and every where. Israel had all their life in and from the God of mercy;
for spoil and prey, and so there Are too many Here, and every where. Israel had all their life in and from the God of mercy;
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all their liberty from the God of freedom; all their goods and lands from the God of bounty;
all their liberty from the God of freedom; all their goods and Lands from the God of bounty;
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all their credit and renowne, from Gods protection and cohabitation: yet Ammon unjustly seekes to dispossesse them of all these.
all their credit and renown, from God's protection and cohabitation: yet Ammon unjustly seeks to dispossess them of all these.
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Hee puts them in feare of life, and seeks it. Hee presents death, and pursues it.
He puts them in Fear of life, and seeks it. He presents death, and pursues it.
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Hee hunts after their liberty and would have it. Hee desires their goods, for a rich booty.
He hunt's After their liberty and would have it. He Desires their goods, for a rich booty.
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Hee basely takes away their good name, as usurpers not worthy to live:
He basely Takes away their good name, as usurpers not worthy to live:
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therfore I appeale to the God of Caesar (saith Iphtah:) the Lord the Iudge, bee Iudge, &c. By this time (I hope) you see Israels and Ammons case brought to the full worke of an Assize, wherein yee have presented three particulars.
Therefore I appeal to the God of Caesar (Says Iphtah:) the Lord the Judge, be Judge, etc. By this time (I hope) you see Israel's and Ammons case brought to the full work of an Assize, wherein ye have presented three particulars.
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1. The Judge set for the trial of guilty, and not guilty, plaintife and defendant, the Lord the Iudge.
1. The Judge Set for the trial of guilty, and not guilty, plaintiff and defendant, the Lord the Judge.
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2. The causes to bee heard, the life, liberty, goods, good name of Israel, and Ammon.
2. The Causes to be herd, the life, liberty, goods, good name of Israel, and Ammon.
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3. The persons betwixt whom, the children of Israel, and the children of Ammon.
3. The Persons betwixt whom, the children of Israel, and the children of Ammon.
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And now, what shall I say? the same or such like causes are the worke of this day.
And now, what shall I say? the same or such like Causes Are the work of this day.
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Let it therefore be all our wishes, desires, prayers, purposes, and practises, as it was Iphtahs,
Let it Therefore be all our wishes, Desires, Prayers, Purposes, and practises, as it was Iphtahs,
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That the Lord the Iudge may judge them. 1. If he doe not Judge, hee will Judge the Judgement. That the Lord the Judge may judge them. 1. If he do not Judge, he will Judge the Judgement.
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Hee onely is reason it selfe, wisedome it selfe, justice it selfe.
He only is reason it self, Wisdom it self, Justice it self.
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2. If hee judge them, hee is the Iudge of all the world, whose waies are equall and cannot but judge justly.
2. If he judge them, he is the Judge of all the world, whose ways Are equal and cannot but judge justly.
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Thus we shall have an happie assize for the maintenance of vertue, and punishment of vice, which is alwaies the issue when the Lord the Judge judgeth.
Thus we shall have an happy assize for the maintenance of virtue, and punishment of vice, which is always the issue when the Lord the Judge Judgeth.
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But what? shall we wish to decline the judgements of men? God forbid: God is the onely Saviour;
But what? shall we wish to decline the Judgments of men? God forbid: God is the only Saviour;
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yet the prayer of faith saveth too. God onely converts the heart;
yet the prayer of faith Saveth too. God only converts the heart;
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yet Iohn Baptist shall turne many hearts of the fathers to the children, and of the disobedient to the wisedome of the just. God onely delivers from hell;
yet John Baptist shall turn many hearts of the Father's to the children, and of the disobedient to the Wisdom of the just. God only delivers from hell;
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yet the Interpreter, one of a thousand, shall deliver a soule from the pitte. God onely forgives sinnes, out of authority, as the great Judge;
yet the Interpreter, one of a thousand, shall deliver a soul from the pit. God only forgives Sins, out of Authority, as the great Judge;
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yet whose sinnes ye remit shall be remitted.
yet whose Sins you remit shall be remitted.
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In a word, God accounts them as authors with him, that are instruments from him of good.
In a word, God accounts them as Authors with him, that Are Instruments from him of good.
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If therefore men judge with God, from God, the Lord the Judge judgeth too. So be it this day, wee decline them not, let them judge and spare not.
If Therefore men judge with God, from God, the Lord the Judge Judgeth too. So be it this day, we decline them not, let them judge and spare not.
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There are two things keepe God from judgement seates. First, when truth is withhold in unrighteousnesse :
There Are two things keep God from judgement seats. First, when truth is withhold in unrighteousness:
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when it is held in prison that it cannot speake. Thus the Gentiles did in themselues:
when it is held in prison that it cannot speak. Thus the Gentiles did in themselves:
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when a beame of naturall knowledge was ready to breake out of them, to give them light to see more of God then they did, they withheld and smothered it,
when a beam of natural knowledge was ready to break out of them, to give them Light to see more of God then they did, they withheld and smothered it,
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and so God judged not in them. Thus it may be at the barre. Bee pleased to conceive it thus.
and so God judged not in them. Thus it may be At the bar. be pleased to conceive it thus.
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As in a reasonable man you may see an Assizes set: for there is a Iudge, Conscience, which viewes and censures all the waies of man.
As in a reasonable man you may see an Assizes Set: for there is a Judge, Conscience, which views and censures all the ways of man.
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There is a Iury of naturall or revealed principles. There is a prisoner to be tryed,
There is a Jury of natural or revealed principles. There is a prisoner to be tried,
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and that is truth; Her case is this, whether shee shall bee set at liberty yea or no, to goe freely, speake freely, rule freely in all our courses.
and that is truth; Her case is this, whither she shall be Set At liberty yea or no, to go freely, speak freely, Rule freely in all our courses.
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Truth pleades, I am the daughter of the great King: his very Image:
Truth pleads, I am the daughter of the great King: his very Image:
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But when I appeare, I am hated and suppressed, and this bringeth this trouble upon me.
But when I appear, I am hated and suppressed, and this brings this trouble upon me.
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The jury of naturall principles is silenced or corrupted by carnall reason and wisedome. The judge hearing no evidence is silent:
The jury of natural principles is silenced or corrupted by carnal reason and Wisdom. The judge hearing no evidence is silent:
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and as loath to trouble himselfe, is content to put off enquirie till another time, as Foelix. Heereupon the will triumphs over truth I will doe as I have done:
and as loath to trouble himself, is content to put off enquiry till Another time, as Felix. Hereupon the will Triumphos over truth I will do as I have done:
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and all the affections put in after the lusts of the flesh, the lusts of the eyes, and the pride of life. And thus is Truth imprisoned,
and all the affections put in After the Lustiest of the Flesh, the Lustiest of the eyes, and the pride of life. And thus is Truth imprisoned,
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and God the Judge judgeth not in man. So in places of judicature truth is tryed too.
and God the Judge Judgeth not in man. So in places of judicature truth is tried too.
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There are judges set, godly, wise, grave, impartial, hating covetousnes, and persons out of the cause, who are ready to passe sentence according to allegation,
There Are judges Set, godly, wise, grave, impartial, hating covetousness, and Persons out of the cause, who Are ready to pass sentence according to allegation,
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and proofe, set on with all good conscience. There are juries of naturall subjects and brethren;
and proof, Set on with all good conscience. There Are juries of natural subject's and brothers;
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who should not be like Diogenes his man, who was called Manes, à non manendo, because he ranne away:
who should not be like Diogenes his man, who was called Manes, à non manendo, Because he ran away:
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so jury a non jurando, because they forget the oath of God, and runne away from it:
so jury a non jurando, Because they forget the oath of God, and run away from it:
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but must present according to truth so helpe them God.
but must present according to truth so help them God.
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There is a glorious Martyr to be tryed, and that is Truth; which would have truth in person of Judge, jurer, guilty, innocent plaintife, and defendant: and truth in cause too;
There is a glorious Martyr to be tried, and that is Truth; which would have truth in person of Judge, Juror, guilty, innocent plaintiff, and defendant: and truth in cause too;
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nothing but truth objected, nothing but truth answered, that all may cry, great is truth and it prevaileth.
nothing but truth objected, nothing but truth answered, that all may cry, great is truth and it prevails.
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But now, if on all sides there be Pilates good motion what is truth. But no further sifting into the nature,
But now, if on all sides there be Pilate's good motion what is truth. But no further sifting into the nature,
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and power of it by witnesse, oath, circumstances: then are at hand, these prisons to with hold truth.
and power of it by witness, oath, Circumstances: then Are At hand, these prisons to with hold truth.
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The first is venially, I did it not. And if it be enough to deny, who shall be guilty?
The First is venially, I did it not. And if it be enough to deny, who shall be guilty?
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The second is false accusation by those who are Graeca fide testes, knights of the post,
The second is false accusation by those who Are Graeca fide testes, Knights of the post,
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and will sweare any thing for a fee. And if it be enough to accuse, who shall bee innocent?
and will swear any thing for a fee. And if it be enough to accuse, who shall be innocent?
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The third is Profit, in those who will rouse up Verres his hounds, who continually doe lie in the winde for gaine,
The third is Profit, in those who will rouse up Verres his hounds, who continually doe lie in the wind for gain,
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except a man will stoppe their mouthes by some fatte morsell.
except a man will stop their mouths by Some fat morsel.
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The fourth is off-putting to another time, that is, lingring and costly delayes, though the case bee never so cleare in truth.
The fourth is off-putting to Another time, that is, lingering and costly delays, though the case be never so clear in truth.
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The fift is malice and all ill will, which never speakes well, in those that pant after the earth on the head of the poore, and turne aside the way of the meeke.
The fift is malice and all ill will, which never speaks well, in those that pant After the earth on the head of the poor, and turn aside the Way of the meek.
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And lastly, that which helpes on all these is, selfeflattery, friendflattery, feare, hope, or some other by-place for truths oppression:
And lastly, that which helps on all these is, selfeflattery, friendflattery, Fear, hope, or Some other by-place for truths oppression:
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These or the like prisons are in a readinesse, and then truth is clapt up,
These or the like prisons Are in a readiness, and then truth is clapped up,
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and kept out of sight, like some malicious mans adversarie, who is with great care put in prison before the day of hearing comes, because he feares his cause. Say I pray:
and kept out of sighed, like Some malicious men adversary, who is with great care put in prison before the day of hearing comes, Because he fears his cause. Say I pray:
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who Judges now? not the God of truth, but the Prince of darkenesse, lying, and vanity.
who Judges now? not the God of truth, but the Prince of darkness, lying, and vanity.
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Secondly, God is kept from judgement seates, when (if truth do appeare) judgements doe not attend upon it in full glory.
Secondly, God is kept from judgement seats, when (if truth do appear) Judgments do not attend upon it in full glory.
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All judgements of men are not good enough to waite upon truth. There is darkenesse in them, and nothing but light in truth:
All Judgments of men Are not good enough to wait upon truth. There is darkness in them, and nothing but Light in truth:
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Yet if God will so honour our judgements, as to put them into that service; whensoever she appeares we must bee glad to follow her:
Yet if God will so honour our Judgments, as to put them into that service; whensoever she appears we must be glad to follow her:
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and for truths sake to doe, and for truths sake to die; because God is in truth, and the faithfull witnesse, Christ is in truth too.
and for truths sake to do, and for truths sake to die; Because God is in truth, and the faithful witness, christ is in truth too.
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To conceive it, call to minde that God requires (as you know) a threefold duty of chiefe magistrates.
To conceive it, call to mind that God requires (as you know) a threefold duty of chief Magistrates.
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First, to advise, consult, and take care for common good, as our good King doth.
First, to Advice, consult, and take care for Common good, as our good King does.
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These are the secrets of government: which if they were discovered, the strength and weakenesse of a kingdome would soone bee discovered to all the world:
These Are the secrets of government: which if they were discovered, the strength and weakness of a Kingdom would soon be discovered to all the world:
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Therefore privates meddle not with these things, that last is too large for their shooe.
Therefore privates meddle not with these things, that last is too large for their shoe.
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Secondly, to provide by lawes, edicts, and proclamations to keepe every man under them in good order.
Secondly, to provide by laws, edicts, and Proclamations to keep every man under them in good order.
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And thirdly, to give judgement, according to his lawes, and ordinances, for the punishment of evill doers,
And Thirdly, to give judgement, according to his laws, and ordinances, for the punishment of evil doers,
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and praise of them that doe well. and praise of them that do well.
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And Judges know their duties under them, that is, according to lawes, edicts, orders helped forth by the God of truth, to waite upon truth,
And Judges know their duties under them, that is, according to laws, edicts, order helped forth by the God of truth, to wait upon truth,
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and passe judgement for it, with an equall ballance of causes, a blinde eye to persons,
and pass judgement for it, with an equal balance of Causes, a blind eye to Persons,
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and a sharpe sword of offence, and defence as neede requires. Now, if this bee away, God judgeth not.
and a sharp sword of offence, and defence as need requires. Now, if this be away, God Judgeth not.
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He is kept from judgements seates, because his truth is not honored and his kingdome of truth advanced.
He is kept from Judgments seats, Because his truth is not honoured and his Kingdom of truth advanced.
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These two keepe the Lord the Judge from judging amongst men. There are two things also which bring God to judge.
These two keep the Lord the Judge from judging among men. There Are two things also which bring God to judge.
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First, when such persons sit to judge as God would have. They should be shepheards to defend and keepe their flocks:
First, when such Persons fit to judge as God would have. They should be shepherds to defend and keep their flocks:
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signets upon Gods right hand, to seale no rescripts and warrants but his: saviours, to preserve and save much people: signets upon God's right hand, to seal no rescripts and warrants but his: Saviors, to preserve and save much people:
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and Angels, to guard the good, and inflict punishment upon the wicked. God hath made them images of his excellencie, in being set aloft;
and Angels, to guard the good, and inflict punishment upon the wicked. God hath made them Images of his excellency, in being Set aloft;
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of his wisedome, in making and applying lawes; of his Iustice, in punishing malefactors; of his mercy, in passing by, and pardoning if neede require;
of his Wisdom, in making and applying laws; of his justice, in punishing malefactors; of his mercy, in passing by, and pardoning if need require;
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and of his goodnes in fostering and cherishing his people. Therfore he maketh glorious Emblems of them in the Scriptures:
and of his Goodness in fostering and cherishing his people. Therefore he makes glorious Emblems of them in the Scriptures:
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we reade of one, in the image of an hee Goate with a notable horne betwixt his eies.
we read of one, in the image of an he Goat with a notable horn betwixt his eyes.
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There is an horne for glory and strength to offend and defend. A notable one visible to all his subjects that stand in neede.
There is an horn for glory and strength to offend and defend. A notable one visible to all his subject's that stand in need.
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An horne betweene the eyes, because it is used with circumspection and wisedome: such must bee a Judge.
an horn between the eyes, Because it is used with circumspection and Wisdom: such must be a Judge.
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And let it not grieve them, that they are set out by a beast, when Christ himselfe is called the Lyon of the tribe of Iudah.
And let it not grieve them, that they Are Set out by a beast, when christ himself is called the lion of the tribe of Iudah.
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We reade of another in the image of a goodly spreading tree. A beautifull tree, because of majestie.
We read of Another in the image of a goodly spreading tree. A beautiful tree, Because of majesty.
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A spreading tree, because he offers accesse to others. A fruitfull tree, because of his doing of good.A spreading tree, Because he offers access to Others. A fruitful tree, Because of his doing of good.
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A shadowing tree, because of his mercy.A shadowing tree, Because of his mercy.
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And a tree having branches for birds, because he extendeth favours to others according to qualities: Such must be a Judge.
And a tree having branches for Birds, Because he extendeth favours to Others according to qualities: Such must be a Judge.
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But above all, wee reade of Salomons goodly throne which was thus set out.
But above all, we read of Solomon's goodly throne which was thus Set out.
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On each side were sixe Lyons, because all the twelve tribes were subject unto him, not Levie excepted. Two Lyons before the stayres,
On each side were sixe Lyons, Because all the twelve tribes were Subject unto him, not Levy excepted. Two Lyons before the stairs,
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because two tribes, in after-defection, should not depart from his house.
Because two tribes, in after-defection, should not depart from his house.
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The assent unto it was by six steps, whereon when the King ascended (as the Rabbines say ) the cryer proclaymed thus,
The assent unto it was by six steps, whereon when the King ascended (as the Rabbis say) the crier proclaimed thus,
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when hee was upon the first, wrest not judgement; when he was upon the second, accept no mans person; when hee was upon the third, take no bribe; when hee was upon the fourth, plant no groves for Idols;
when he was upon the First, wrest not judgement; when he was upon the second, accept no men person; when he was upon the third, take no bribe; when he was upon the fourth, plant no groves for Idols;
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when hee was upon the fift, erect no piller to honour them; and when he was upon the sixt, kill not an oxe, to sacrifice unto them.
when he was upon the fift, erect no pillar to honour them; and when he was upon the sixt, kill not an ox, to sacrifice unto them.
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And all this to put him in minde of religion and justice. If they be such as God hath thus resembled, this brings the Lord to judge:
And all this to put him in mind of Religion and Justice. If they be such as God hath thus resembled, this brings the Lord to judge:
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now, Gods are come downe unto us in the likenesse of men. Not as if God did not judge though the persons are faulty:
now, God's Are come down unto us in the likeness of men. Not as if God did not judge though the Persons Are faulty:
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for if sentence passe according to Gods truth, though it bee by Antiochus, a wicked person; Herod, that Foxe; or Ananias, that painted wall;
for if sentence pass according to God's truth, though it be by Antiochus, a wicked person; Herod, that Fox; or Ananias, that painted wall;
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yet these sit in Moses Chaire, heare them:
yet these fit in Moses Chair, hear them:
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But when their persons, qualities, and judgements center and meete in holinesse, then then are they the fuller image of the Lord the Judge;
But when their Persons, qualities, and Judgments centre and meet in holiness, then then Are they the fuller image of the Lord the Judge;
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and hee bowes the heavens and comes downe among them.
and he bows the heavens and comes down among them.
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Secondly, this also brings the Lord to judge, when the whole worke is carried for the honour of the God of truth.
Secondly, this also brings the Lord to judge, when the Whole work is carried for the honour of the God of truth.
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When truth in witnesses, Oathes, Allegations, Evidences, Judgements, and Records meete, then Christs kingdome is advanced, and God is Judge indeede.
When truth in Witnesses, Oaths, Allegations, Evidences, Judgments, and Records meet, then Christ Kingdom is advanced, and God is Judge indeed.
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For here is a conformity betwixt truth and the things that are to honour God. If now you shall aske mee, how this may be? I answer;
For Here is a conformity betwixt truth and the things that Are to honour God. If now you shall ask me, how this may be? I answer;
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By an holy heart, hand, eye, and mouth, in the whole worke of the Assize. There must be an holy heart, when all persons are faithfull to the rruth.
By an holy heart, hand, eye, and Mouth, in the Whole work of the Assize. There must be an holy heart, when all Persons Are faithful to the rruth.
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Christ distributed bread, and fish by the hands of his Disciples to the hungry people: they kept none for themselves, but gave for Christ, and gathered for Christ. Here was faithfulnesse. christ distributed bred, and Fish by the hands of his Disciples to the hungry people: they kept none for themselves, but gave for christ, and gathered for christ. Here was faithfulness.
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Iosua divided the land of promise to the Israelites: and as if hee had forgot himselfe, hee reserved not a part,Iosua divided the land of promise to the Israelites: and as if he had forgotten himself, he reserved not a part,
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nor would have any to hinder his office. Here was faithfulnesse too.
nor would have any to hinder his office. Here was faithfulness too.
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Ioseph might have amassed up a world of wealth to himselfe in the time of famine;Ioseph might have amassed up a world of wealth to himself in the time of famine;
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but hee was content with the portion from the King: and here was faithfulnesse also.
but he was content with the portion from the King: and Here was faithfulness also.
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When all you shall receive from the Lord, the King, and the law, & distribute faithfully, without seeking your selves, this is an holy heart, God judgeth.
When all you shall receive from the Lord, the King, and the law, & distribute faithfully, without seeking your selves, this is an holy heart, God Judgeth.
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There must bee holy hands, when all persons are not guilty of shamefull Give, Give. Higher powers will hate it:
There must be holy hands, when all Persons Are not guilty of shameful Give, Give. Higher Powers will hate it:
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but may they not bee abused by some inferiours who love it too well? The King of Sodome, when hee was rescued, said to valiant Abraham, give me the soules ▪ take the goods to thy selfe:
but may they not be abused by Some inferiors who love it too well? The King of Sodom, when he was rescued, said to valiant Abraham, give me the Souls ▪ take the goods to thy self:
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but just Abraham would have none from a thread to a shooe latchet, least he should say, he had made Abraham rich: Here were holy hands.
but just Abraham would have none from a thread to a shoe latchet, least he should say, he had made Abraham rich: Here were holy hands.
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Ye know how it was with Balaam, hee would for a reward have said good of evill, and evill of good, in cursing Israel. An Angel meets him, his Asse speakes,
You know how it was with balaam, he would for a reward have said good of evil, and evil of good, in cursing Israel. an Angel meets him, his Ass speaks,
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and Balaam wonders not, but speakes to his Asse againe, thou hast mocked mee. Saint Augustine wonders at that,
and balaam wonders not, but speaks to his Ass again, thou hast mocked me. Saint Augustine wonders At that,
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and layes the fault upon the love of money, which blockt him up so, as he could not see miracles to keepe him in a right course: his were not holy hands. Take heede:
and lays the fault upon the love of money, which blocked him up so, as he could not see Miracles to keep him in a right course: his were not holy hands. Take heed:
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let Israel be Israel, and remember Balaam.
let Israel be Israel, and Remember balaam.
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There must bee holy eyes, which may be two waies ▪ first, when all are looked upon without any respect of persons.
There must be holy eyes, which may be two ways ▪ First, when all Are looked upon without any respect of Persons.
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The Judge and the Altar are all one (said an heathen of old,) all appeale unto them.
The Judge and the Altar Are all one (said an heathen of old,) all appeal unto them.
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As Adonijah runnes to the hornes of the Altar; so Absalom in his case, referres himselfe to the King the Judge.
As Adonijah runs to the horns of the Altar; so Absalom in his case, refers himself to the King the Judge.
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Therefore Cleon of old, when hee was delegated to the helme of the common wealth, called al his old frinds into a chamber to him, to dissolve all relations and respects of old frindship, that he might looke upon all with impartiall eies.
Therefore Cleon of old, when he was delegated to the helm of the Common wealth, called all his old Friends into a chamber to him, to dissolve all relations and respects of old friendship, that he might look upon all with impartial eyes.
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And the old Judges of Athens called A•eopagitae did heare all causes in darkenesse, where they could see no persons:
And the old Judges of Athens called A•eopagitae did hear all Causes in darkness, where they could see no Persons:
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why should it not be thus still? especially considering Gods saying, thou shalt not respect a poore man in judgement.
why should it not be thus still? especially considering God's saying, thou shalt not respect a poor man in judgement.
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Surely mercy to a poore man is good (saith Saint Augustine) but not against judgement: this is an holy eye.
Surely mercy to a poor man is good (Says Saint Augustine) but not against judgement: this is an holy eye.
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Secondly, when the cause is searched out diligently.
Secondly, when the cause is searched out diligently.
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As God, in the case of Babelbuilders, and Sodomites came down to see whether the case were according to the cry:
As God, in the case of Babelbuilders, and Sodomites Come down to see whither the case were according to the cry:
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so must all doe that looke towards judgement. Philip the Macedonian, sitting in jvdgement upon one Machetes, was not attentive:
so must all doe that look towards judgement. Philip the Macedonian, sitting in jvdgement upon one Machetes, was not attentive:
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he was more ready to sleepe then heare (saith the Historian:) yet at the end of the pleading hee pronounced sentence against him. he was more ready to sleep then hear (Says the Historian:) yet At the end of the pleading he pronounced sentence against him.
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Poore Machites cryed out, I appeale. To whom saith Philip? A te, ad te: from thee halfe asleepe, to thee whole awake:
Poor Machites cried out, I appeal. To whom Says Philip? A te, ad te: from thee half asleep, to thee Whole awake:
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with that Philip rowzed himselfe up and heard the cause againe.
with that Philip roused himself up and herd the cause again.
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And though hee would not reverse the sentence, to discredit his publike judgement, yet hee himselfe paid the fine to punish his owne sloath.
And though he would not reverse the sentence, to discredit his public judgement, yet he himself paid the fine to Punish his own sloth.
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Heere is an image of an holy eye.
Here is an image of an holy eye.
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Lastly, there must bee an holy mouth, when nothing is spoken in judgement which doth not become an holy mouth. Lastly, there must be an holy Mouth, when nothing is spoken in judgement which does not become an holy Mouth.
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Christ looketh upon himselfe, as the Judge of the world, and saith, I can doe nothing of my selfe:
christ looks upon himself, as the Judge of the world, and Says, I can do nothing of my self:
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what nothing? he saith not so for weakenesse, but for integrity; not for his impossibility of doing, but for his uprightnes in judging.
what nothing? he Says not so for weakness, but for integrity; not for his impossibility of doing, but for his uprightness in judging.
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And againe, As I heare, I judge: not judging by pleasure, but by the religion of right judgement.
And again, As I hear, I judge: not judging by pleasure, but by the Religion of right judgement.
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He is not indulgent to his owne will, but doth examine the deserts of causes, and determines without alteration. Heere is an holy mouth.
He is not indulgent to his own will, but does examine the deserts of Causes, and determines without alteration. Here is an holy Mouth.
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Againe, wicked men had taken a wicked woman in adultery even in the very act. Christ came not to judge as an earthly governour;
Again, wicked men had taken a wicked woman in adultery even in the very act. christ Come not to judge as an earthly governor;
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and therefore hee pronounced not sentence according to the law.
and Therefore he pronounced not sentence according to the law.
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Hee doth measure them all as wicked persons, and saith, he that is guiltlesse throw the first stone. Hee though her worthy to bee stoned,
He does measure them all as wicked Persons, and Says, he that is guiltless throw the First stone. He though her worthy to be stoned,
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but not by them that would have done it:
but not by them that would have done it:
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they must pull the beame out of their owne eye, before they undertake that in their brothers:
they must pull the beam out of their own eye, before they undertake that in their Brother's:
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Here againe is an holy mouth.
Here again is an holy Mouth.
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Againe Mary Magdalen was not invited to the Pharises house, but yet shee came, and pressed upon Christ;
Again Marry Magdalen was not invited to the Pharisees house, but yet she Come, and pressed upon christ;
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while others intertained him with meate, she did it with teares.
while Others entertained him with meat, she did it with tears.
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Christ cōmands her not to be shut out of dores though shee troubled him at dinner:
christ commands her not to be shut out of doors though she troubled him At dinner:
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no hee commandes the grumblers to let her alone. He is for all houres, for Nicodemus that came to him by night;
no he commands the grumblers to let her alone. He is for all hours, for Nicodemus that Come to him by night;
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and for her that interrupts him at meate. It was meate and drinke to him to doe his fathers will: Heere was an holy mouth.
and for her that interrupts him At meat. It was meat and drink to him to do his Father's will: Here was an holy Mouth.
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Yet once more, Publius Rutilius the Roman, when a deare friend prest him hard with an unjust suite, denied him.
Yet once more, Publius Rutilius the Roman, when a deer friend pressed him hard with an unjust suit, denied him.
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His angry friend cryes out, what neede I thy friendship, if thou wilt not grant mee my request? He should have beene a Christian that thus answered, what neede I thy friendship if thou presse mee to sinne against lawe and justice? Here is an holy mouth.
His angry friend cries out, what need I thy friendship, if thou wilt not grant me my request? He should have been a Christian that thus answered, what need I thy friendship if thou press me to sin against law and Justice? Here is an holy Mouth.
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Right honorable, Right worshipfull, and beloved, oh that all that are to deale in any passage of justice this day were thus good!
Right honourable, Right worshipful, and Beloved, o that all that Are to deal in any passage of Justice this day were thus good!
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as that they had such hearts, hands, eyes, & mouthes! then should the Lord the Judge, judge in the judgements of men.
as that they had such hearts, hands, eyes, & mouths! then should the Lord the Judge, judge in the Judgments of men.
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I confesse that justice (as every other vertue) is harder in practise, then in contemplation,
I confess that Justice (as every other virtue) is harder in practice, then in contemplation,
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for not onely the Minorites but the Majorites are the objects of reformation: high as well as low are two guilty;
for not only the Minorites but the Majorities Are the objects of Reformation: high as well as low Are two guilty;
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and an oxe flayes hardest when he comes to the head. Besides our vices are not infants, they are growne men and strong:
and an ox flays Hardest when he comes to the head. Beside our vices Are not Infants, they Are grown men and strong:
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and as Livy of old complained of Rome, wee neither can indure faults nor their corrections:
and as Livy of old complained of Room, we neither can endure Faults nor their corrections:
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so may we say of some popular and Epidemicall vices and sicknesses of the soule now.
so may we say of Some popular and Epidemical vices and Sicknesses of the soul now.
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This made David groane under the burthen of Ioab, who had slaine Abner a prince,
This made David groan under the burden of Ioab, who had slain Abner a Prince,
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and a great man in Israel, when he could not doe as he would for the present, I am this day weake though a King, and the sonnes of Zervjah are too hard for me: yet if every one in his place doe what he could, for the common good, upon sound examining of witnesses with all circumstances (which is that which doth bring the edge of the law upon offenders,) then the Lord the Judge judgeth.
and a great man in Israel, when he could not do as he would for the present, I am this day weak though a King, and the Sons of Zervjah Are too hard for me: yet if every one in his place do what he could, for the Common good, upon found examining of Witnesses with all Circumstances (which is that which does bring the edge of the law upon offenders,) then the Lord the Judge Judgeth.
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But if it fall out that reason soundly regulated rule not, (for the judgement of law is the judgement of pure reason, the judgement of the man is the judgement of reason and lust:) or if witnesse bee not truely weighed (as in Pilates case, who sentenced Christ to death though he might legally know he was innocent,
But if it fallen out that reason soundly regulated Rule not, (for the judgement of law is the judgement of pure reason, the judgement of the man is the judgement of reason and lust:) or if witness be not truly weighed (as in Pilate's case, who sentenced christ to death though he might legally know he was innocent,
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because the witnesses agreed not: or if circumstances bee not well sifted, as David did, who justly put the Amalekite to death upon his owne confession, that hee killed Saul; (for though Saul killed himselfe,
Because the Witnesses agreed not: or if Circumstances be not well sifted, as David did, who justly put the Amalekite to death upon his own Confessi, that he killed Saul; (for though Saul killed himself,
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as at least after knowne) yet considering these two circumstances:
as At least After known) yet considering these two Circumstances:
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first, that his confession was not out of Phrensie and discontent with his life, but out of full reason to claw David: and secondly, that his bad thoughts were discovered by himself against the Lords annoynted, which justly make him an unworthy traytor;) his death was justly inflicted by David: ) or if it fall out that conscience be not fully satisfied with the light of truth before verdict,
First, that his Confessi was not out of Frenzy and discontent with his life, but out of full reason to claw David: and secondly, that his bad thoughts were discovered by himself against the lords anointed, which justly make him an unworthy traitor;) his death was justly inflicted by David:) or if it fallen out that conscience be not Fully satisfied with the Light of truth before verdict,
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and judgement, and so proceedings be precipitate and hasty (which Nero himselfe could scarce endure, in his first part, and therefore being mooved to set to his hand to an execution, he would say, I would I cauld neither reade nor write.
and judgement, and so proceedings be precipitate and hasty (which Nero himself could scarce endure, in his First part, and Therefore being moved to Set to his hand to an execution, he would say, I would I cauld neither read nor write.
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) If either of these foure fall out, then the Lord the Judge judgeth not. Now (I beseech you) you having heard thus much;
) If either of these foure fallen out, then the Lord the Judge Judgeth not. Now (I beseech you) you having herd thus much;
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both how you may drive God from, & draw God unto judgement seates, preach the rest of this judge to your own hearts, that ye doe not this day wilfully sinne against his judgement;
both how you may drive God from, & draw God unto judgement seats, preach the rest of this judge to your own hearts, that you do not this day wilfully sin against his judgement;
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and so I turne to the children of Israel, and the children of Ammon and their cause.
and so I turn to the children of Israel, and the children of Ammon and their cause.
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The children of Israel are here in full colours: something like Adam in innocency making all the beasts before them to tremble.
The children of Israel Are Here in full colours: something like Adam in innocency making all the beasts before them to tremble.
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They have all the advantage of lawes, libertie, Judges of Israel, and the Lord the Judge looking upon their cases.
They have all the advantage of laws, liberty, Judges of Israel, and the Lord the Judge looking upon their cases.
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You are not Israelites according to the flesh, yet God prevailed with for abundance of blessings upon you.
You Are not Israelites according to the Flesh, yet God prevailed with for abundance of blessings upon you.
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Notwithstanding some of you have been feared in your lives: some of you have beene spoyled in your goods: some of you have beene hurt in your names: some of you have beene disquieted in your possessions: some of you have beene battered in your members: and in this onely different from the children of Israel heere:
Notwithstanding Some of you have been feared in your lives: Some of you have been spoiled in your goods: Some of you have been hurt in your names: Some of you have been disquieted in your possessions: Some of you have been battered in your members: and in this only different from the children of Israel Here:
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As you have the Lord the Judge let the Lord the Judge judge for you in the judgements of men.
As you have the Lord the Judge let the Lord the Judge judge for you in the Judgments of men.
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When Hezekiah received a blasphemous letter from proud Senacherib, hee went to the temple, and spread it before the Lord:
When Hezekiah received a blasphemous Letter from proud Sennacherib, he went to the temple, and spread it before the Lord:
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hee thus appealed to this great Judge: you are now as in the temple, even so doe you.
he thus appealed to this great Judge: you Are now as in the temple, even so do you.
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Shew God your cause with honest hearts, and seeke, and receive judgements as from him.
Show God your cause with honest hearts, and seek, and receive Judgments as from him.
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How gloriously will this worke? it will make you proceede, not in the lust of revenge (which God hates) but in the love of justice (which God loves,) you have the sword of justice in your hands upon the best termes:
How gloriously will this work? it will make you proceed, not in the lust of revenge (which God hates) but in the love of Justice (which God loves,) you have the sword of Justice in your hands upon the best terms:
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and in truth, Christ saith for you, sell a garment and buy a sword. But heare how an ancient worthy meditated upon that text:
and in truth, christ Says for you, fell a garment and buy a sword. But hear how an ancient worthy meditated upon that text:
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O Lord, why dost thou bid me buy a sword, & forbiddest mee to strike with it? Surely it is for just defence, not for revenge. Oh Lord, why dost thou bid me buy a sword, & forbiddest me to strike with it? Surely it is for just defence, not for revenge.
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Thou hast shewed me that I could revenge, but I will not of conscience to thy command. Even so doe you: So be it.Thou hast showed me that I could revenge, but I will not of conscience to thy command. Even so do you: So be it.
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Love law, love justice, love peace, love truth, but vengeance is mine, saith the Lord the Judge.
Love law, love Justice, love peace, love truth, but vengeance is mine, Says the Lord the Judge.
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Philosophers say that seeing is the noblest sense (if not for discipline) yet, for generall use:
Philosophers say that seeing is the Noblest sense (if not for discipline) yet, for general use:
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because it suffers not by contrary objects. It can looke upon blacke and white without an appetite of revenge on either.
Because it suffers not by contrary objects. It can look upon black and white without an appetite of revenge on either.
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Why should it not bee thus with Christians who are better enlightened by him who is all eye? If your annoyances bee great, let the Lord the Judge judge by his Iphtahs, liefetenants, and deputies:
Why should it not be thus with Christians who Are better enlightened by him who is all eye? If your annoyances be great, let the Lord the Judge judge by his Iphtahs, Lieutenants, and deputies:
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and rest in that without the picklocks of new vexations. But if they be lesse, cloy no•, surfet not the honorable bench.
and rest in that without the picklocks of new vexations. But if they be less, cloy no•, surfeit not the honourable bench.
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Is there not a wise man amongst you? shall the pillars of the earth weare themselves out in bruising dust small, Is there not a wise man among you? shall the pillars of the earth wear themselves out in bruising dust small,
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when there are mountaines enough to levell? God forbid.
when there Are Mountains enough to level? God forbid.
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If you and your causes are such, the Lord the Judge will not judge for you at last.
If you and your Causes Are such, the Lord the Judge will not judge for you At last.
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But for the children of Ammon, where are they? It is pitty they have not a ring in some place of this crowne, that the word may fall upon them like raine upon the dry ground.
But for the children of Ammon, where Are they? It is pity they have not a ring in Some place of this crown, that the word may fallen upon them like rain upon the dry ground.
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They are peeping out of their gates, thinking this time too short, which (haply) some of you do think too long.
They Are peeping out of their gates, thinking this time too short, which (haply) Some of you do think too long.
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I can say nothing to them, because absent: yet give mee leave to speake a word of them, against them, for them. This be spoken of them.
I can say nothing to them, Because absent: yet give me leave to speak a word of them, against them, for them. This be spoken of them.
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They are such as love not the law. Though let the King live, and the law runne be the good subjects prayer:
They Are such as love not the law. Though let the King live, and the law run be the good subject's prayer:
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yet the old law Iulia could not please adulterers; nor the law Cornelia, murtherers; nor the law Rhemnia, promoters;
yet the old law Iulia could not please Adulterers; nor the law Cornelia, murderers; nor the law Rhemnia, promoters;
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so nor our lawes can please those wicked Belialists: Their blisters must bee let out. This bee spoken against them.
so nor our laws can please those wicked Belialists: Their blisters must be let out. This be spoken against them.
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They have lived in this blessed Church, where they might have beene better taught, or, if they have beene taught, where they have unlearned many a good lesson.
They have lived in this blessed Church, where they might have been better taught, or, if they have been taught, where they have unlearned many a good Lesson.
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If the ministery can doe no good, the magistrate must take the care.
If the Ministry can do no good, the magistrate must take the care.
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Let not your feet bee too much made of wooll, least at last your hands bee made of two much yron. Let not your feet be too much made of wool, lest At last your hands be made of two much iron.
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Magistrates, and ministers are compared to the teeth. Some are Cutters, which cut the meat, and forme the voyce:
Magistrates, and Ministers Are compared to the teeth. some Are Cutters, which Cut the meat, and Form the voice:
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these are like ministers who convince cuttingly. Some are grinders, which bruise the meate and fit it for passage:
these Are like Ministers who convince cuttingly. some Are grinders, which bruise the meat and fit it for passage:
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these are like magistrates who (by justice) bruise the sonnes of wickednesse in peeces,
these Are like Magistrates who (by Justice) bruise the Sons of wickedness in Pieces,
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and send them downe into the draffe of the world.
and send them down into the draff of the world.
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Neither let it grieve you to be so compared, seeing Christ is called the Rock of offence, that breaks them in peeces on whom hee falls.
Neither let it grieve you to be so compared, seeing christ is called the Rock of offence, that breaks them in Pieces on whom he falls.
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This lastly, bee spoken for them.
This lastly, be spoken for them.
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They are subjects, (though bad ones;) for else the law could not fall on them.
They Are subject's, (though bad ones;) for Else the law could not fallen on them.
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And though they have made themselves of christians in name, Barbarians indeede in particular acts: yet are they of two sorts.
And though they have made themselves of Christians in name, Barbarians indeed in particular acts: yet Are they of two sorts.
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Some are misled, and some are misleaders: some are apprentices to sinne, some monsters in that blacke art.
some Are misled, and Some Are misleaders: Some Are apprentices to sin, Some monsters in that black art.
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Now doe but consider how carefull the Lord the Judge is, least he slay with the wicked the righteous, who are so either in present act, or under charitable hope.
Now do but Consider how careful the Lord the Judge is, lest he slay with the wicked the righteous, who Are so either in present act, or under charitable hope.
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If he worke a worke of mercy, hee delighteth in mercy, if a worke of justice, hee calleth it a strange worke, because hee shaves with a razor that is hired, if he had no justice of his owne.
If he work a work of mercy, he delights in mercy, if a work of Justice, he calls it a strange work, Because he shaves with a razor that is hired, if he had no Justice of his own.
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If he be to work a worke of justice, he is slow to anger, & comes to it when there is no remedy:
If he be to work a work of Justice, he is slow to anger, & comes to it when there is no remedy:
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but if a worke of mercy, he is rich in mercy, abundant in goodnesse. If he looke upon occasions, it is a great matter that mooves his justice:
but if a work of mercy, he is rich in mercy, abundant in Goodness. If he look upon occasions, it is a great matter that moves his Justice:
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when the sinnes of the Amorites are at the full;
when the Sins of the amorites Are At the full;
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when all flesh had corrupted her waies, and the wickednesse of man was great in the earth; when all Flesh had corrupted her ways, and the wickedness of man was great in the earth;
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when old and young, even, all the people from every quarter were given to sinne: but a small matter mooves him to shew mercy.
when old and young, even, all the people from every quarter were given to sin: but a small matter moves him to show mercy.
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If there be but tenne men in Sodom; If there bee but one Iacob in the house of Laban, one Moses praying for Israel, one Phinehas executing judgement,
If there be but tenne men in Sodom; If there be but one Iacob in the house of Laban, one Moses praying for Israel, one Phinehas executing judgement,
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and one man in Ierusalem that seekes the truth, hee will spare multitudes. So doe you, and prosper when it is fit.
and one man in Ierusalem that seeks the truth, he will spare Multitudes. So do you, and prosper when it is fit.
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God is well pleased if you follow his owne sonne, who excused his disciples in some infirmities, saying, their spirit is willing, their flesh is weake, and hee is never angry,
God is well pleased if you follow his own son, who excused his Disciples in Some infirmities, saying, their Spirit is willing, their Flesh is weak, and he is never angry,
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if yee follow him as deare children in workes of imitable mercy.
if ye follow him as deer children in works of imitable mercy.
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Onely know, this is Gods rule, that mercy must never bee shewed, but when piety and justice can bee kept safe and sound.
Only know, this is God's Rule, that mercy must never be showed, but when piety and Justice can be kept safe and found.
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Thus doe, and yee shall this day be Iephtahs appealing to the Lord the Judge to judge betwixt the children of Israel, and the children of Ammon.
Thus do, and ye shall this day be Iephtahs appealing to the Lord the Judge to judge betwixt the children of Israel, and the children of Ammon.
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And that yee may doe thus, the Lord the Judge grant unto you, who lookes upon no man in his person, all men in their cause:
And that ye may do thus, the Lord the Judge grant unto you, who looks upon no man in his person, all men in their cause:
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and hath made himselfe to you a patterne of executing justice and mercy;
and hath made himself to you a pattern of executing Justice and mercy;
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and that for IESVS CHRIST his sake, who is the Lambe of mount Sion, the Saviour, the Lion of the tribe of Iudah the Iudge, and is angry with them that honour not the father, kisse not the Sonne,
and that for JESUS CHRIST his sake, who is the Lamb of mount Sion, the Saviour, the lion of the tribe of Iudah the Judge, and is angry with them that honour not the father, kiss not the Son,
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and grieve, resist, quench, and despise the Spirit;
and grieve, resist, quench, and despise the Spirit;
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to the which coessentiall, coeternall, and coequall Trinity, bee all kingdome, power, and glory henceforth and for ever Amen.
to the which coessential, coeternal, and coequal Trinity, be all Kingdom, power, and glory henceforth and for ever Amen.
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NATURES ASSIZE, OR A SERMON ON MATH. 7. 12. Therefore all things whatsoever yee would that men should doe to you, doe ye even so to them:
NATURES ASSIZE, OR A SERMON ON MATH. 7. 12. Therefore all things whatsoever ye would that men should do to you, do you even so to them:
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for this is the law and the Prophets. RIght Honorable, Right worshipfull, and beloved:
for this is the law and the prophets. RIght Honourable, Right worshipful, and Beloved:
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the last time I presented unto you the Assize of God, and now I shall (if God please) lay before you the Assize of nature, if both shall meete in Gods rule, example,
the last time I presented unto you the Assize of God, and now I shall (if God please) lay before you the Assize of nature, if both shall meet in God's Rule, Exampl,
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and your imitation, ye can not faile in the work of the day.
and your imitation, you can not fail in the work of the day.
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All scriptures are good, and fit to make perfect, yet have they an accidentall difference as instruments of musick.
All Scriptures Are good, and fit to make perfect, yet have they an accidental difference as Instruments of music.
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Some like Iacobs hasel rods, are partly pilled, and partly covered: some, like Ahabs house of Ivory, are without a covering.
some like Iacobs hasel rods, Are partly peeled, and partly covered: Some, like Ahabs house of Ivory, Are without a covering.
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Some are like milke, some like stronger meate. Some are so cleare that the day-starre ariseth with them in our hearts:
some Are like milk, Some like Stronger meat. some Are so clear that the daystar arises with them in our hearts:
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and some are darke through the vaile upon our minds. As one starre differeth from another in glory, yet are all heavenly bodies;
and Some Are dark through the veil upon our minds. As one star differeth from Another in glory, yet Are all heavenly bodies;
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so is it with the scriptures: some are large in handling weighty matters, same bind up much in a word.
so is it with the Scriptures: Some Are large in handling weighty matters, same bind up much in a word.
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This heere is of the playner sort (as all highly necessaries are.) So cleare that he is blind that sees it not:
This Here is of the plainer sort (as all highly necessaries Are.) So clear that he is blind that sees it not:
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so emphaticall that hee is an adamant that is not mooved:
so emphatical that he is an adamant that is not moved:
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so short that a snaile hath more blood, then hee hath sense that receives not much in a little.
so short that a snail hath more blood, then he hath sense that receives not much in a little.
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Yet must you suffer a little more then a word of exhortation, to convey unto your soules that little which I can commend from them.
Yet must you suffer a little more then a word of exhortation, to convey unto your Souls that little which I can commend from them.
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They containe a sure rule of justice:
They contain a sure Rule of Justice:
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but every word must be scanned to bring it to the practise even of a willing people.
but every word must be scanned to bring it to the practice even of a willing people.
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The very first word ( therefore ) is not without a knot:
The very First word (Therefore) is not without a knot:
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for it may be asked, upon what it is inferred? Some thinke it to referre to the justice in the chapters foregoing;
for it may be asked, upon what it is inferred? some think it to refer to the Justice in the Chapters foregoing;
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but this conclusion would be too farre separated from the premises by the God of order. Some thinke it to bee redundant,
but this conclusion would be too Far separated from the premises by the God of order. some think it to be redundant,
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as many elegancies in the Scriptures are. But certainely it is not in vaine:
as many Elegances in the Scriptures Are. But Certainly it is not in vain:
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It is of good use, and a note of an excellent conclusion to be for ever held out of it selfe.
It is of good use, and a note of an excellent conclusion to be for ever held out of it self.
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Nature teacheth it, the law and the prophets revive it: therefore hold it, doe it. The last words have a greater knot. Nature Teaches it, the law and the Prophets revive it: Therefore hold it, do it. The last words have a greater knot.
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For how can this bee said to bee the law and the prophets, seeing they set downe the love of God,
For how can this be said to be the law and the Prophets, seeing they Set down the love of God,
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and the promises of salvation by Christ, as well as Iustice to each other? Hereupon two questions are disputed in the schooles.
and the promises of salvation by christ, as well as justice to each other? Hereupon two questions Are disputed in the Schools.
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First, whether in the law there be more then one precept yea or no? The doubt ariseth thus. First, whither in the law there be more then one precept yea or no? The doubt arises thus.
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Saint Paul saith, if there be any other commandement, it is briefely comprehended in this, thou shalt love thy neighbour as thy selfe:
Saint Paul Says, if there be any other Commandment, it is briefly comprehended in this, thou shalt love thy neighbour as thy self:
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And Christ saith heere doe as you would bee done unto: for this is the law and the prophets:
And christ Says Here do as you would be done unto: for this is the law and the Prophets:
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therefore it seemes there is but one.
Therefore it seems there is but one.
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But seeing the Apostles mentioneth one law of many commandements; it is resolved thus, that there is but one precept with the respect to the full end, charity: but there are more with reference to the meanes subservient to it.
But seeing the Apostles mentioneth one law of many Commandments; it is resolved thus, that there is but one precept with the respect to the full end, charity: but there Are more with Referente to the means subservient to it.
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Secondly, hence it is asked, whether there be such a connexion of vertues, that where one is in truth, there are all the rest? This doubt ariseth from two texts too.
Secondly, hence it is asked, whither there be such a connexion of Virtues, that where one is in truth, there Are all the rest? This doubt arises from two texts too.
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Saint Iames saith, whosoever shall keepe the whole law, and yet offend in one point, is guilty of all.
Saint James Says, whosoever shall keep the Whole law, and yet offend in one point, is guilty of all.
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If it bee thus in breach, it is thus in complement. For there is but one body of legall justice, either to doe, or sinne against.
If it be thus in breach, it is thus in compliment. For there is but one body of Legal Justice, either to do, or sin against.
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And Christ saith here, that to doe as we would be done unto is the law and the prophets.
And christ Says Here, that to do as we would be done unto is the law and the Prophets.
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If justice to men bee the law and the prophets, then surely where that is in truth, all that they require is by way of concatenation, and chayning together.
If Justice to men be the law and the Prophets, then surely where that is in truth, all that they require is by Way of concatenation, and chaining together.
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This question is expounded to be understood of perfect and gratuitous vertues, which are by infusion, not of such as are acquired by industry.
This question is expounded to be understood of perfect and gratuitous Virtues, which Are by infusion, not of such as Are acquired by industry.
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Of these it is said of the grave moralists of old, that they are greater in being without vice,
Of these it is said of the grave moralists of old, that they Are greater in being without vice,
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then in being within the lists of true vertues. Of those there are some that are more noble then others:then in being within the lists of true Virtues. Of those there Are Some that Are more noble then Others:
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and therefore are they called the mothers of vertue. Thus Faith is the mother of vertue in originall;
and Therefore Are they called the mother's of virtue. Thus Faith is the mother of virtue in original;
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for out of the acts of faith these flow: Charity in education; for it feedes them all with faiths provisions: humility in conservation; for out of the acts of faith these flow: Charity in education; for it feeds them all with faiths provisions: humility in conservation;
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for they being raked up in her ashes are kept alive: and prudence in government; for it she doe not order them all, they are not carried without a blemish.
for they being raked up in her Ashes Are kept alive: and prudence in government; for it she do not order them all, they Are not carried without a blemish.
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Though these have thus their due glory, yet where one is in truth, there are all the rest in linke.
Though these have thus their due glory, yet where one is in truth, there Are all the rest in link.
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Some subtile doctors goe against this being overswayed (as they thinke enough) by experience.
some subtle Doctors go against this being overswayed (as they think enough) by experience.
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But though of the shadowes of vertues this be true:
But though of the shadows of Virtues this be true:
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yea, and this bee as true of true vertues, that some are more conspicuous then others by humane aptnesse, fitnesse of the instrument, office, time, and occasions:
yea, and this be as true of true Virtues, that Some Are more conspicuous then Others by humane aptness, fitness of the Instrument, office, time, and occasions:
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yet it is better resolved affirmatively.
yet it is better resolved affirmatively.
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The subject requires it, a vertuous man, who can not bee at one time good and bad, happy and unhappy, which yet he could be,
The Subject requires it, a virtuous man, who can not be At one time good and bad, happy and unhappy, which yet he could be,
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if hee had some vertues, and wanted others. Gods bounty requires it, which gives not one vertue, to fit receivers, without the others.
if he had Some Virtues, and wanted Others. God's bounty requires it, which gives not one virtue, to fit Receivers, without the Others.
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The weakenesse of solitary vertue in it selfe requires it: for as one member needs another, so doth one vertue neede her fellowes.
The weakness of solitary virtue in it self requires it: for as one member needs Another, so does one virtue need her Fellows.
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And lastly, the use of vertues must have it so too. For they are to oppose all and singular vices:
And lastly, the use of Virtues must have it so too. For they Are to oppose all and singular vices:
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therefore must there bee a linking of all vertues, to oppose and represse the chaine of all vices.
Therefore must there be a linking of all Virtues, to oppose and repress the chain of all vices.
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As if there bee but one string wanting in an instrument, there can be no perfect harmony:
As if there be but one string wanting in an Instrument, there can be no perfect harmony:
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so nor spirituall melody in the soule if one vertue be absent.
so nor spiritual melody in the soul if one virtue be absent.
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As a souldier is not well furnished against an enemie, except hee be in compleat armes:
As a soldier is not well furnished against an enemy, except he be in complete arms:
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so nor the christian souldier except hee have the whole vertuous armour of God. As the starrs, and planets are alwaies in their spheares to make a perfect firmament:
so nor the christian soldier except he have the Whole virtuous armour of God. As the Stars, and planets Are always in their spheres to make a perfect firmament:
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so are these lights of vertues to make an upright soule.
so Are these lights of Virtues to make an upright soul.
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And as a physicke garden, or Apothecaries shop, are defective, if any hearb or drugge for use be wanting:
And as a physic garden, or Apothecaries shop, Are defective, if any herb or drug for use be wanting:
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so is it with a soule that hath not the whole body of physicke against the whole body of sinne and death.
so is it with a soul that hath not the Whole body of physic against the Whole body of sin and death.
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Thus therefore wee might conclude from hence: but we neede not goe such a circle to untie Christs knot here.
Thus Therefore we might conclude from hence: but we need not go such a circle to untie Christ knot Here.
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For if it be asked, how justice to our neighbours can bee the law and the prophets? you must understand Christ speakes according to the matter in hand.
For if it be asked, how Justice to our neighbours can be the law and the Prophets? you must understand christ speaks according to the matter in hand.
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As when Paul saith, to all men I became all things, he must not bee understood to comply with the stoole of wickednes,
As when Paul Says, to all men I became all things, he must not be understood to comply with the stool of wickedness,
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but that in matters indifferent, which were neither cōmanded nor forbidden, hee did so.
but that in matters indifferent, which were neither commanded nor forbidden, he did so.
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Even so Christ speakes here of all things concerning charity and justice betwixt man and man.
Even so christ speaks Here of all things Concerning charity and Justice betwixt man and man.
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Wee are thus come from both the ends to the heart and middle of this text, which layes downe a great law and principle of nature for the advancing of justice among men, to doe even so to others,
we Are thus come from both the ends to the heart and middle of this text, which lays down a great law and principle of nature for the advancing of Justice among men, to do even so to Others,
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as wee would that others should doe to us. It is a law, and there are three sorts of lawes. The eternall law in God;
as we would that Others should do to us. It is a law, and there Are three sorts of laws. The Eternal law in God;
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which is his counsell and will for the being, supportation, and order of the world. By vertue of this we have a creation, and a providence.
which is his counsel and will for the being, supportation, and order of the world. By virtue of this we have a creation, and a providence.
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The naturall law in the creature;
The natural law in the creature;
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which (referred to man) is the law of God written in his heart, for the view of the understrnding to informe,
which (referred to man) is the law of God written in his heart, for the view of the understrnding to inform,
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and of the conscience to binde to doe, or to binde over for not doing. Lastly, the imposed law upon the creature:
and of the conscience to bind to do, or to bind over for not doing. Lastly, the imposed law upon the creature:
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which is that positive law in the scriptures, to revive and perfect the law of nature which through tract of time,
which is that positive law in the Scriptures, to revive and perfect the law of nature which through tract of time,
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and custome in sin was in great part worne out. This heere was first a law of nature, now positively revived:
and custom in since was in great part worn out. This Here was First a law of nature, now positively revived:
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which through the foule shooes of sin though it bee worne into ragges and shreads,
which through the foul shoes of since though it be worn into rags and shreads,
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because we are made vagabonds from our owne hears (therfore we reade of ancient Germans who did allow of theft,
Because we Are made vagabonds from our own hears (Therefore we read of ancient Germanes who did allow of theft,
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and of our Northerne borderers, who were perswaded that the eight cōmandement was of King Henry the eights putting in:) yet is it of excellent use to revive these old statutes,
and of our Northern borderers, who were persuaded that the eight Commandment was of King Henry the eights putting in:) yet is it of excellent use to revive these old statutes,
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as Christ doth in this place;
as christ does in this place;
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that wee may be helped to feele our degeneration, and find our need of the law of Chris. Thus it is a law.
that we may be helped to feel our degeneration, and find our need of the law of Chris. Thus it is a law.
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It is a principle of nature too and there are two sorts of principles which are bound up in the heart of man. It is a principle of nature too and there Are two sorts of principles which Are bound up in the heart of man.
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The first before others, which are made up without discourse, and helpe from without.The First before Others, which Are made up without discourse, and help from without.
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Though these be not alwaies in perfect act, yet may they alwaies be knowne, as a stone by the weight may be known to move downeward,
Though these be not always in perfect act, yet may they always be known, as a stone by the weight may be known to move downward,
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though it doe not alwayes so doe. The second next unto the first, which are made up of the first by discourse, as conclusions contained in them.
though it do not always so do. The second next unto the First, which Are made up of the First by discourse, as conclusions contained in them.
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As thus, I may not defile my neighbours wife, hurt his goods, life, or the like,
As thus, I may not defile my neighbours wife, hurt his goods, life, or the like,
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because I would not have another deale so with mee. This here is of the first sort;
Because I would not have Another deal so with me. This Here is of the First sort;
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which if it bee quickened is hard at hand to promote justice.
which if it be quickened is hard At hand to promote Justice.
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As when you write upon Paper with the juice of an onion (as many say) the letters at first are not legible,
As when you write upon Paper with the juice of an onion (as many say) the letters At First Are not legible,
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but bring it to the fire and warme it, and then ye may reade it.
but bring it to the fire and warm it, and then you may read it.
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So at the first (in some) yee can reade little or nothing of this law:
So At the First (in Some) ye can read little or nothing of this law:
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but bring it to the fire of the word and conscience, and all Justice to men will appeare to your comfort, or conviction.
but bring it to the fire of the word and conscience, and all justice to men will appear to your Comfort, or conviction.
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Thus doth our blessed Saviour here.
Thus does our blessed Saviour Here.
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He knowes that if the flies of Aegypt get into our eyes, the frogges of Aegypt will soone get into the chambers of our hearts,
He knows that if the flies of Egypt get into our eyes, the frogs of Egypt will soon get into the chambers of our hearts,
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and then the catterpillers of Egypt will destroy the fruits of our lives.
and then the caterpillars of Egypt will destroy the fruits of our lives.
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Therefore he rubs and chafes the light of the law upon their, and our consciences, that it may be better read and done in after times.
Therefore he rubs and chafes the Light of the law upon their, and our Consciences, that it may be better read and done in After times.
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As if hee should say, I am sure that some of you, by the love of lust, others by the love of charity, doe love your selves;
As if he should say, I am sure that Some of you, by the love of lust, Others by the love of charity, do love your selves;
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yee would not be hurt in honour, life honestie, justice, or truth:
ye would not be hurt in honour, life honesty, Justice, or truth:
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therefore all things whatsoever yee would that others should doe to you, even so doe to them.
Therefore all things whatsoever ye would that Others should do to you, even so do to them.
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To bring the law, and principle close up unto you, be pleased to receive, 1 The prayses of it, 2 The power of it.
To bring the law, and principle close up unto you, be pleased to receive, 1 The praises of it, 2 The power of it.
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The prayses of it are these: that it is Christs briefe, yet plain summe of all justice to men.
The praises of it Are these: that it is Christ brief, yet plain sum of all Justice to men.
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To be short for memory, and plaine for understanding, doe seldome meete in the wordes of men.
To be short for memory, and plain for understanding, do seldom meet in the words of men.
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If wee labour to bee short, wee are so much the more obscure, But this is so short, that the poore man cannot complain, he cannot buy it: so plain that the ignorāt man cannot complaine, hee cannot comprehend it, when it is propounded to him and it is thus short,
If we labour to be short, we Are so much the more Obscure, But this is so short, that the poor man cannot complain, he cannot buy it: so plain that the ignorant man cannot complain, he cannot comprehend it, when it is propounded to him and it is thus short,
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and plaine from Christs mouth (as wel as natures voice), who is the wisedome of the father ▪ that one law-giver,
and plain from Christ Mouth (as well as nature's voice), who is the Wisdom of the father ▪ that one lawgiver,
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and Judge of the world, for rewards and punishments. Therefore certainely it extends to all his subjects:
and Judge of the world, for rewards and punishments. Therefore Certainly it extends to all his subject's:
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none can plead immunity from the sound and transcendent equity of it, and from the way to blessing or cursing according to our dealings with men.
none can plead immunity from the found and transcendent equity of it, and from the Way to blessing or cursing according to our dealings with men.
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For they will not thaet I rule over them, (saith the same Christ) bring them forth and slay them before me.
For they will not thaet I Rule over them, (Says the same christ) bring them forth and slay them before me.
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It may bee you will say:
It may be you will say:
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If Christ have given me so plain a sum, what neede I so much preaching to teach me justice to men? I answer;
If christ have given me so plain a sum, what need I so much preaching to teach me Justice to men? I answer;
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though it bee never so briefe and plaine, yet preaching is necessary for a double use.
though it be never so brief and plain, yet preaching is necessary for a double use.
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First, to expound, and apply the particulars: Husbandry, is a ploughing, sowing ▪ reaping, threshing; yet there needes teaching an art in all these, or the commonwealth would starve:
First, to expound, and apply the particulars: Husbandry, is a ploughing, sowing ▪ reaping, threshing; yet there needs teaching an art in all these, or the commonwealth would starve:
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so must we be taught an holy art in our christian duties. Secondly, to perswade the practise of it.
so must we be taught an holy art in our christian duties. Secondly, to persuade the practice of it.
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I beseech you brethren (saith the Apostle) suffer the wordes of exhortation, for I have written unto you in few wordes. I beseech you brothers (Says the Apostle) suffer the words of exhortation, for I have written unto you in few words.
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The fewer wordes the necessary rule hath, the more words of exhortation are necessary to draw on doing.
The fewer words the necessary Rule hath, the more words of exhortation Are necessary to draw on doing.
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The understanding is blinde, and may judge amisse of plaine things, as Zebul said, they may see the shadow of the mountains like men:
The understanding is blind, and may judge amiss of plain things, as Zebul said, they may see the shadow of the Mountains like men:
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and as the blindeman under cure said, I see men walking like trees: so may the understanding misgive us.
and as the blindeman under cure said, I see men walking like trees: so may the understanding misgive us.
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The will is perverse, therfore beauty, and bands must come, the rod, and the spirit of meeknes, line upon line, precept upon precept, till judgement bee brought to victory.
The will is perverse, Therefore beauty, and bans must come, the rod, and the Spirit of meekness, line upon line, precept upon precept, till judgement be brought to victory.
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But yet you may urge for your owne quiet, that without more adoe Christs words are full of briefe and plaine equity; therfore say no more. This is true;
But yet you may urge for your own quiet, that without more ado Christ words Are full of brief and plain equity; Therefore say no more. This is true;
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and I humbly pray that they may prevaile accordingly.
and I humbly pray that they may prevail accordingly.
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Oh that all our lawes were briefe, presenting the majesty of a commander, not the art of an expounder!
O that all our laws were brief, presenting the majesty of a commander, not the art of an expounder!
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It is an old saying of a wise Stoick, the law must command, not dispute. Oh that our laws were plaine!
It is an old saying of a wise Stoic, the law must command, not dispute. O that our laws were plain!
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for if the trumpet give an uncertaine sound, who will gird himselfe unto the battaile? The riddles of the old oracles bred many a mans ruine.
for if the trumpet give an uncertain found, who will gird himself unto the battle? The riddles of the old oracles bred many a men ruin.
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Oh that all might fall upon all with equity. The law should not bee a mother to some, and a step-dame to others:
O that all might fallen upon all with equity. The law should not be a mother to Some, and a stepdame to Others:
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but (circumstances considered) should look with the same eye upon rich and poore.
but (Circumstances considered) should look with the same eye upon rich and poor.
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But because, be it never so plain, briefe, and equal, yet it is rather to bee hoped,
But Because, be it never so plain, brief, and equal, yet it is rather to be hoped,
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then found, in all points, as it should:
then found, in all points, as it should:
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therefore ascend wee from the praise of this law, to the power of it, which will be seene, 1 In the sense,
Therefore ascend we from the praise of this law, to the power of it, which will be seen, 1 In the sense,
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and 2 In the application of it.
and 2 In the application of it.
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No man disaffected to the truth is an enemy to the sense of any of Gods oracles.
No man disaffected to the truth is an enemy to the sense of any of God's oracles.
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The sense of this may be taken up two wayes, first, negatively, secondly, positively.
The sense of this may be taken up two ways, First, negatively, secondly, positively.
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Negatively, wee must doe to others, not what we list. It is cruelty and tyranny to runne this race, thus I will, thus I command.
Negatively, we must do to Others, not what we list. It is cruelty and tyranny to run this raze, thus I will, thus I command.
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Our wills are corrupted, & if we follow them, the cart goes before the horse.
Our wills Are corrupted, & if we follow them, the cart Goes before the horse.
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If a man have power, and imploy it thus, Salvian will salute him thus, a rich power, not well regulated, makes a poore Church, commonwealth, or family.
If a man have power, and employ it thus, Salvian will salute him thus, a rich power, not well regulated, makes a poor Church, commonwealth, or family.
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Wee must doe to others, not as others doe to us;
we must do to Others, not as Others do to us;
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mens actions towards others are ordinarily thus excused, why did he thus to me? therefore are they at an eye for an eye, a tooth for a tooth, even by private revenge.
men's actions towards Others Are ordinarily thus excused, why did he thus to me? Therefore Are they At an eye for an eye, a tooth for a tooth, even by private revenge.
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They hold this good charity, to deceive him that deceives me, is no deceit in me.
They hold this good charity, to deceive him that deceives me, is no deceit in me.
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But as Saint Peter saith, we must not render evill for evill:
But as Saint Peter Says, we must not render evil for evil:
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so Xenophon did when one rayled on him, thou hast learned (said hee) to speake ill, but I to contemne it, and speake good,
so Xenophon did when one railed on him, thou hast learned (said he) to speak ill, but I to contemn it, and speak good,
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Wee must doe to others, not as others doe to others.
we must do to Others, not as Others do to Others.
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Examples are too often accounted testimonies (not onely of things lawfull, but of things necessary,
Examples Are too often accounted testimonies (not only of things lawful, but of things necessary,
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though without a law,) that begins presently to be lawfull, which by patternes is growne publick;
though without a law,) that begins presently to be lawful, which by patterns is grown public;
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men are too apt to looke upon presidents. Plato's schollars followed his crookednesse; Aristotle's stammering, and Alexanders courtiers his stouping:
men Are too apt to look upon Presidents. Plato's Scholars followed his crookedness; Aristotle's stammering, and Alexanders courtiers his stooping:
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so will men follow others, though to their owne and others wrong.
so will men follow Others, though to their own and Others wrong.
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It is safe (saith the politician) to offend when such, and such, goe before us.
It is safe (Says the politician) to offend when such, and such, go before us.
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But wee must live by Gods rules, not by the examples of men, wee must doe to others, not as men themselves would.
But we must live by God's rules, not by the Examples of men, we must do to Others, not as men themselves would.
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Saul would have had his Page kill him, and Abimelech would have so died, out of pride, that it might not bee said, a woman had overpowerd him.Saul would have had his Page kill him, and Abimelech would have so died, out of pride, that it might not be said, a woman had overpowerd him.
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It is said indeed, that to him that is willing to receiue it, an injury cannot bee done.
It is said indeed, that to him that is willing to receive it, an injury cannot be done.
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But this is not alwayes true, yea sometimes false:
But this is not always true, yea sometime false:
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therefore Ioseph had learned to run away, when Potiphars wife would willingly have had him to her Iustful imbraces:
Therefore Ioseph had learned to run away, when Potiphars wife would willingly have had him to her Iustful embraces:
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and the friends of the Demoniack pulled him out of the fire, and water, though in devilish raptures hee would cast himselfe into them.
and the Friends of the Demoniac pulled him out of the fire, and water, though in devilish raptures he would cast himself into them.
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Wee must doe to others, not as wee have accustomed to doe; Saint Ambrose wondring how it came to passe, that our fore-fathers did themselves, and others,
we must do to Others, not as we have accustomed to do; Saint Ambrose wondering how it Come to pass, that our Forefathers did themselves, and Others,
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so much wrong, as to have many wives, answereth, surely when it was a custome;
so much wrong, as to have many wives, Answers, surely when it was a custom;
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it was no crime But custome is no good plea, though in common course it sometimes findes reasonable plea, and passage;it was no crime But custom is no good plea, though in Common course it sometime finds reasonable plea, and passage;
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yet will it hardly bee heard in the court of conscience, against equity. For the custome of sinne, will blunt the sense of sinning, either against our selves, or others;
yet will it hardly be herd in the court of conscience, against equity. For the custom of sin, will blunt the sense of sinning, either against our selves, or Others;
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therefore let custome vaile the bonnet, and give place to truth.
Therefore let custom veil the bonnet, and give place to truth.
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Wee must doe to others, not as profit perswades. If the horse-leaches two daughters cry, give, give, then are men apt to bee wolves to others,
we must do to Others, not as profit persuades. If the Horseleeches two daughters cry, give, give, then Are men apt to be wolves to Others,
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and to live upon the spoile. Gehazi will lye, and deny for gaine:
and to live upon the spoil. Gehazi will lie, and deny for gain:
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Achan will steale for the golden sword, and costly cloake of the Idoll: and Iudas will betray his master, though it be Christ himselfe. achan will steal for the golden sword, and costly cloak of the Idol: and Iudas will betray his master, though it be christ himself.
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Thus by the unrighteousnesse of sinne, profit will make men fall into the unrighteousnesse of vengeance.
Thus by the unrighteousness of sin, profit will make men fallen into the unrighteousness of vengeance.
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It is an ill rule of justice.
It is an ill Rule of Justice.
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Wee must doe to others, not as pleasure allures. If this prevailes, Ahab will be sicke for Naboths vineyard;
we must do to Others, not as pleasure allures. If this prevails, Ahab will be sick for Naboth's vineyard;
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Dives will rowle in pleasure while Lazarus starves at his gate;Dives will roll in pleasure while Lazarus starves At his gate;
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and Israel will have the calves of the stall, wine in bowles, and instruments of musicke like David, but withall he wil forget the afflictions of Ioseph. Pleasure cannot bee the rule of justice:
and Israel will have the calves of the stall, wine in bowls, and Instruments of music like David, but withal he will forget the afflictions of Ioseph. Pleasure cannot be the Rule of Justice:
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for I said to laughter thou art mad, and to joy, what is that thou doest? Wee must doe to others.
for I said to laughter thou art mad, and to joy, what is that thou dost? we must do to Others.
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not as honour prickcs us on. not as honour prickcs us on.
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He that affects to rise from the ground to the stirrop, from the stirrop to the saddle, from the faddle to the throne, from the throne to the triumphant chariot, had neede of a different law to this, to rule in his carriage to others.
He that affects to rise from the ground to the stirrup, from the stirrup to the saddle, from the faddle to the throne, from the throne to the triumphant chariot, had need of a different law to this, to Rule in his carriage to Others.
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Hee will make a path of men to walke upon, horses of mens shoulders to ride upon, wine of mens blouds, carousing cups of their sculls,
He will make a path of men to walk upon, Horses of men's shoulders to ride upon, wine of men's bloods, carousing cups of their sculls,
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and sacrifices of their persons to honour him in the way.
and Sacrifices of their Persons to honour him in the Way.
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If Haman would have all the honour, all the Jewes must dye as well as the offender.
If Haman would have all the honour, all the Jews must die as well as the offender.
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If Absolom would judge, his owne father must suffer.
If Absalom would judge, his own father must suffer.
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Yea, if but a praise (the shadow of honour) falls from the mouth of one that should bee punished.
Yea, if but a praise (the shadow of honour) falls from the Mouth of one that should be punished.
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In such a case, when the Devill praised Christ, hee cried out, hold thy peace, as if hee should say, my praise is thy silence, I will not that thy voice praise mee.
In such a case, when the devil praised christ, he cried out, hold thy peace, as if he should say, my praise is thy silence, I will not that thy voice praise me.
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but thy torments, thy punishment shall bee my praise. But men doe farre otherwise: this is a bad rule of justice.
but thy torments, thy punishment shall be my praise. But men do Far otherwise: this is a bad Rule of Justice.
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Wee must doe to others, not as the lawes of the land permit.
we must do to Others, not as the laws of the land permit.
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Though high honour be to bee given to the lawes of nations (for they are the wall of vertue,
Though high honour be to be given to the laws of Nations (for they Are the wall of virtue,
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and the bridle, and scourge of vice) yet must wee not absolutely rest in them for all justice.
and the bridle, and scourge of vice) yet must we not absolutely rest in them for all Justice.
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Sometimes they are permissive, not preceptive, like Moyses bill of divorce for the hardnesse of mens hearts:
Sometime they Are permissive, not preceptive, like Moses bill of divorce for the hardness of men's hearts:
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such is the law of usury.
such is the law of Usury.
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Sometimes they are corrosive commanding; provided to eate out the dead flesh of vice, therefore applicable only in such cases:
Sometime they Are corrosive commanding; provided to eat out the dead Flesh of vice, Therefore applicable only in such cases:
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such is that for taking of forfeitures, which is unjust, when the cure can bee had without such a remedy.
such is that for taking of forfeitures, which is unjust, when the cure can be had without such a remedy.
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Sometimes they are for terrour, not for constant obedience; as when they set downe the worst to keepe unruly spirits in better course.
Sometime they Are for terror, not for constant Obedience; as when they Set down the worst to keep unruly spirits in better course.
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In such a case, extreame right, is extreame wrong. Therefore the whole law of the kingdome is made up of common, and consciencious extreamity, and mitigation, rigour and chancery.
In such a case, extreme right, is extreme wrong. Therefore the Whole law of the Kingdom is made up of Common, and conscientious extremity, and mitigation, rigour and chancery.
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Therfore not always what law permits, is the rule of justice.
Therefore not always what law permits, is the Rule of Justice.
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If now wee may not doe to others what we list, nor what others doe to us,
If now we may not do to Others what we list, nor what Others do to us,
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nor what others doe to others, nor what others would, nor what wee have used,
nor what Others do to Others, nor what Others would, nor what we have used,
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nor what profit perswades, nor what pleasure allures, nor what honour prickes us unto, nor what the lawes permit, what then is our rule of justice?
nor what profit persuades, nor what pleasure allures, nor what honour pricks us unto, nor what the laws permit, what then is our Rule of Justice?
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Positively, we must doe to others, so as wee would that others should doe to us.
Positively, we must do to Others, so as we would that Others should do to us.
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The answering of two or three questions will cleare all of this.
The answering of two or three questions will clear all of this.
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First, whence the rule doth arise? It ariseth from selfe: what yee would to you. This cannot but direct aright:
First, whence the Rule does arise? It arises from self: what ye would to you. This cannot but Direct aright:
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for no man hates himselfe, intentionally, but loves and cherisheth himselfe. It may bee you will say, the love of our selves may be vicious, and then it is no safe rule of our love to others. This is most true:
for no man hates himself, intentionally, but loves and Cherishes himself. It may be you will say, the love of our selves may be vicious, and then it is no safe Rule of our love to Others. This is most true:
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therefore if the love of God be opposed to the love of our selves, in this case wee must not love our selves,
Therefore if the love of God be opposed to the love of our selves, in this case we must not love our selves,
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nor in such a case love our neighbours as our selves.
nor in such a case love our neighbours as our selves.
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For then must wee hate our selves unto the death, and ours both things, and persons.
For then must we hate our selves unto the death, and ours both things, and Persons.
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It is a precept, then to deny our selves: and it was the practise of Levi, not to see his father and his mother, nor to acknowledge his brethren.
It is a precept, then to deny our selves: and it was the practice of Levi, not to see his father and his mother, nor to acknowledge his brothers.
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But if the love of our selves be right, and Christian, then must wee love our selves, and others as our selves.
But if the love of our selves be right, and Christian, then must we love our selves, and Others as our selves.
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It is worth your notice then to know, when our love is a right Christian charity? A man may love himselfe three waies.
It is worth your notice then to know, when our love is a right Christian charity? A man may love himself three ways.
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First, when a man loves himselfe as himselfe; this is not good: It makes selfe a God.
First, when a man loves himself as himself; this is not good: It makes self a God.
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But man hath a superiour, at whose becke hee must stand, and fall to himselfe. Secondly, when a man loves himselfe as his principall end. This is not right neither:
But man hath a superior, At whose beck he must stand, and fallen to himself. Secondly, when a man loves himself as his principal end. This is not right neither:
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for man is made for anothers end, as Salomon saith, God made all things for himselfe.
for man is made for another's end, as Solomon Says, God made all things for himself.
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Thirdly, when a man loves himselfe in order to God: that is, when the love of God,
Thirdly, when a man loves himself in order to God: that is, when the love of God,
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and of our selves, are sweetly subordinate: when we love our selves in God, and for God, and his will sake.
and of our selves, Are sweetly subordinate: when we love our selves in God, and for God, and his will sake.
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This is right christian charity indeede:
This is right christian charity indeed:
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and then, if thou knowest thus how to love thy selfe, I will commit thy neighbour unto thee, whom thou mayest love as thy selfe.
and then, if thou Knowest thus how to love thy self, I will commit thy neighbour unto thee, whom thou Mayest love as thy self.
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But now you will aske, how this rule of justice must be carried? It is certaine, that foure sorts of persons would ill to themselves:
But now you will ask, how this Rule of Justice must be carried? It is certain, that foure sorts of Persons would ill to themselves:
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children, idle persons, malefactors, and malecontents. Children see not the benefit of education and correction;children, idle Persons, malefactors, and malecontents. Children see not the benefit of education and correction;
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If they might bee cockered and spared, they would doe so to others, except in pang, and passion.
If they might be cockered and spared, they would do so to Others, except in pang, and passion.
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Idle persons know not the comfort of a sweating and well ordered life.Idle Persons know not the Comfort of a sweating and well ordered life.
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They goe on themselves in an unprofitable course, and would that others would doe so too, though it end in ruine.
They go on themselves in an unprofitable course, and would that Others would do so too, though it end in ruin.
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Malefactors and sonnes of Belial, not being sensible of the overthrow of church, commonwealth, and family by lawles courses, would bee let alone, and would let others alone:Malefactors and Sons of Belial, not being sensible of the overthrow of Church, commonwealth, and family by lawless courses, would be let alone, and would let Others alone:
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therefore doe they cry down reformers as busie persons, and no good neighbours.
Therefore do they cry down reformers as busy Persons, and no good neighbours.
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Malecontents, swelling with pride, and not induring the flouds of opposition, care not, with Abimelech, and Spira, if others would kill them,Malecontents, swelling with pride, and not enduring the floods of opposition, care not, with Abimelech, and Spira, if Others would kill them,
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and with Potiphera, if others would dishonest them: and so would bee an ill law of justice to others.
and with Potiphera, if Others would dishonest them: and so would be an ill law of Justice to Others.
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Therefore you must know that there is two sorts of wills First, disordered wills, (as most are) which would indulgence to all vice:
Therefore you must know that there is two sorts of wills First, disordered wills, (as most Are) which would indulgence to all vice:
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what these would have others to doe to them, they must not doe to others.
what these would have Others to do to them, they must not do to Others.
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For they care not if there were no king in Israel, if every man did what hee list:
For they care not if there were no King in Israel, if every man did what he list:
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when all is in a combustion, they would then fish in troubled waters. Reason is clouded, and the showers of wickednesse would fall upon men.
when all is in a combustion, they would then Fish in troubled waters. Reason is clouded, and the showers of wickedness would fallen upon men.
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Secondly, there are ordinate and regulated wills by the law of justice and charity. From these wills ariseth this law:
Secondly, there Are ordinate and regulated wills by the law of Justice and charity. From these wills arises this law:
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If ye have orderly and well governed wills, then what ye would that others should doe to you,
If you have orderly and well governed wills, then what you would that Others should do to you,
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even so doe yee to them. Thus (as I could) ye have the power of this law in sense.even so do ye to them. Thus (as I could) you have the power of this law in sense.
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And now for the application of it, which is the life of the law, know for certaine, that it brings a lesse guilt to be ignorant of the law,
And now for the application of it, which is the life of the law, know for certain, that it brings a less guilt to be ignorant of the law,
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then when you know it, to cotemn it: therefore bee sure to bee doing. Though man bee the sonne of the earth, and the nephew of nothing;
then when you know it, to cotemn it: Therefore be sure to be doing. Though man be the son of the earth, and the nephew of nothing;
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yet God hath given him a law which must be kept for use: yea God hath made him a law to himselfe in his justice to others:
yet God hath given him a law which must be kept for use: yea God hath made him a law to himself in his Justice to Others:
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therefore I knocke at all your eares, and would faine talke a little with every conscience heere present.
Therefore I knock At all your ears, and would feign talk a little with every conscience Here present.
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This law of Christ and nature, might bee an help to us upon many occasions. Suppose there fall out a new case wherein there is no law to order it;
This law of christ and nature, might be an help to us upon many occasions. Suppose there fallen out a new case wherein there is no law to order it;
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wee must not say, Ile doe what I lust:
we must not say, I'll do what I lust:
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but in want of a law, this must supply, what yee would that others should doe to you, that doe you to them.
but in want of a law, this must supply, what ye would that Others should do to you, that do you to them.
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Suppose there be a law, but we are ignorant of it, we cannot walke by rule, when wee know it not.
Suppose there be a law, but we Are ignorant of it, we cannot walk by Rule, when we know it not.
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Heere have recourse to this, which wil shew the effect of the laew, written in our hearts, and will worke us to doe well to others,
Here have recourse to this, which will show the Effect of the laew, written in our hearts, and will work us to do well to Others,
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because we would have others not do amisse to us.
Because we would have Others not do amiss to us.
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Suppose we have a known law fitted to our case, but it is so imperfect that holes of evasion offer themselves to a russet coate. Have then recourse to this:
Suppose we have a known law fitted to our case, but it is so imperfect that holes of evasion offer themselves to a russet coat. Have then recourse to this:
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for of this it may be said, as that Philosopher said of old, when hee was asked what hee had gained by his study? I have gained this, in briefe, that what others doe not, but as compelled by the stroake and whip of the law, I doe it of my owne accord.
for of this it may be said, as that Philosopher said of old, when he was asked what he had gained by his study? I have gained this, in brief, that what Others do not, but as compelled by the stroke and whip of the law, I do it of my own accord.
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Suppose ye bee to give rewards to others, wee reade of one Crates, who gave to his flatterer six hundred poundes;
Suppose you be to give rewards to Others, we read of one Crates, who gave to his flatterer six hundred pounds;
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to his whore threescore pounds, to his Cooke an hundred crownes, to his Phisitian eight groates, to his Philosopher (who was his divine) three halfe-pence,
to his whore threescore pounds, to his Cooke an hundred crowns, to his physician eight groats, to his Philosopher (who was his divine) three halfpence,
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and to his Lawyer (for his words) fume and smoake.
and to his Lawyer (for his words) fume and smoke.
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But if we walk by this rule, wee will not set best rates upon basest things, and worst upon best:
But if we walk by this Rule, we will not Set best rates upon Basest things, and worst upon best:
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for by a well ordered will, wee would not bee so dealt withall our selves.
for by a well ordered will, we would not be so dealt withal our selves.
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Suppose lastly, wee are to administer punishments for others, one punishment for all faults were not just:
Suppose lastly, we Are to administer punishments for Others, one punishment for all Faults were not just:
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neither must wee punish in life, when a member would satisfie; nor in body, when goods are enough;
neither must we Punish in life, when a member would satisfy; nor in body, when goods Are enough;
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nor in goods, when losse of credit is more then sufficient; nor in much in any thing when a little would serv the turne:
nor in goods, when loss of credit is more then sufficient; nor in much in any thing when a little would serve the turn:
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we must look with a charitable eye to both proportions, for we would be so done unto our selves.
we must look with a charitable eye to both proportions, for we would be so done unto our selves.
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Upon all these, or like occasions, weare this law before our eyes, as Christ and nature would have it, it would bee a Sampson of justice, to destroy princes of Philistins by heapes.
Upon all these, or like occasions, wear this law before our eyes, as christ and nature would have it, it would be a Sampson of Justice, to destroy Princes of philistines by heaps.
p-acp d d, cc j n2, vvb d n1 p-acp po12 n2, c-acp np1 cc n1 vmd vhi pn31, pn31 vmd vbi dt np1 pp-f n1, pc-acp vvi n2 pp-f njp2 p-acp n2.
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But for want of this, as Theocritus said, of a great talker, now beginnes a floud of words,
But for want of this, as Theocritus said, of a great talker, now begins a flood of words,
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but not a drop of wit: so have wee flouds of accusations, aggravations, actions, without a drop of grace or modesty.but not a drop of wit: so have we floods of accusations, aggravations, actions, without a drop of grace or modesty.
cc-acp xx dt n1 pp-f n1: av vhb pns12 n2 pp-f n2, n2, n2, p-acp dt n1 pp-f n1 cc n1.
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If wee could take a view of all the law of justice knit up in this one, wee might convince the world of another world of sinnes, and sinnes.
If we could take a view of all the law of Justice knit up in this one, we might convince the world of Another world of Sins, and Sins.
cs pns12 vmd vvi dt n1 pp-f d dt n1 pp-f n1 vvn a-acp p-acp d crd, pns12 vmd vvi dt n1 pp-f j-jn n1 pp-f n2, cc n2.
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All inferiours doe lay the honour of superiours in the dust, from the subject under the throne, to the people under the priest,
All inferiors do lay the honour of superiors in the dust, from the Subject under the throne, to the people under the priest,
d n2-jn vdb vvi dt n1 pp-f n2-jn p-acp dt n1, p-acp dt n-jn p-acp dt n1, p-acp dt n1 p-acp dt n1,
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yea to the child in the poore mans cottage, for want of this in power, what yee would that others should doe to you, that doe you to them.
yea to the child in the poor men cottage, for want of this in power, what ye would that Others should do to you, that do you to them.
uh p-acp dt n1 p-acp dt j ng1 n1, p-acp n1 pp-f d p-acp n1, r-crq pn22 vmd d n2-jn vmd vdi p-acp pn22, cst vdb pn22 p-acp pno32.
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All malicious, and envious strikers, oppressors, wounders, ahd hurters of body, and spirits, doe prejudice the comfortable lives of others,
All malicious, and envious strikers, Oppressors's, wonders, and hurters of body, and spirits, do prejudice the comfortable lives of Others,
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because they forget what yee would that others doe to you, that doe you to them.
Because they forget what ye would that Others do to you, that do you to them.
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All adulterous persons, of lustfull eyes, hearts, hands, or other members, doe hurt the chastity of others,
All adulterous Persons, of lustful eyes, hearts, hands, or other members, do hurt the chastity of Others,
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because they contemne this, what yee would that others should doe to you, that doe you to them.
Because they contemn this, what ye would that Others should do to you, that do you to them.
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All trusters in wrong and robbery, hurt the goods of others;
All trusters in wrong and robbery, hurt the goods of Others;
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all lyars, backbiters, & slanderers hurt the goods, and the truth of others, because they neglect and put in the backe part of the wallet this glorious law, what yee would that others should doe to you, that do ye to them.
all liars, backbiters, & slanderers hurt the goods, and the truth of Others, Because they neglect and put in the back part of the wallet this glorious law, what ye would that Others should do to you, that do you to them.
d n2, n2, cc n2 vvn dt n2-j, cc dt n1 pp-f n2-jn, c-acp pns32 vvb cc vvi p-acp dt n1 n1 pp-f dt n1 d j n1, r-crq pn22 vmd d n2-jn vmd vdi p-acp pn22, cst vdb pn22 p-acp pno32.
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All that rob themselves of their owne hearts, and spoile that sweete contentment they might have in the God of Love, by vexing themselves with what others have, doe slighte the royall law, what ye would that others should doe to you, that doe you to them.
All that rob themselves of their own hearts, and spoil that sweet contentment they might have in the God of Love, by vexing themselves with what Others have, do slight the royal law, what you would that Others should do to you, that do you to them.
d cst vvb px32 pp-f po32 d n2, cc vvi d j n1 pns32 vmd vhi p-acp dt n1 pp-f n1, p-acp vvg px32 p-acp q-crq n2-jn vhb, vdb vvi dt j n1, r-crq pn22 vmd d n2-jn vmd vdi p-acp pn22, cst vdb pn22 p-acp pno32.
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Oh the world of transgressors against this law! Give good manners, and the requirings, and ordinances of the law are for us:
O the world of transgressors against this law! Give good manners, and the requirings, and ordinances of the law Are for us:
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but by our wicked lives this is against us, and will burne the conscience like fire in the day of Gods fierce wrath.
but by our wicked lives this is against us, and will burn the conscience like fire in the day of God's fierce wrath.
cc-acp p-acp po12 j n2 d vbz p-acp pno12, cc vmb vvi dt n1 av-j n1 p-acp dt n1 pp-f npg1 j n1.
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But Ile goe no further then the proper businesse of the day.
But I'll go no further then the proper business of the day.
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The honourable Iudges wil bee pleased to remember that the judgement-seate endures not either rash judgement,
The honourable Judges will be pleased to Remember that the judgement-seat endures not either rash judgement,
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or riper, if it bee overswaide with wickednesse. If rash oathes bee imployed, vexing contentions nourished, or suites drawne out at length:
or riper, if it be overswaide with wickedness. If rash Oaths be employed, vexing contentions nourished, or suits drawn out At length:
cc jc, cs pn31 vbb vvn p-acp n1. cs j n2 vbb vvn, vvg n2 vvn, cc n2 vvn av p-acp n1:
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If judgements like some conclusions follow the worst part of the plea, they know, that they doe not as they would be done unto.
If Judgments like Some conclusions follow the worst part of the plea, they know, that they do not as they would be done unto.
cs n2 vvb d n2 vvb dt js n1 pp-f dt n1, pns32 vvb, cst pns32 vdb xx c-acp pns32 vmd vbi vdn p-acp.
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The witnesse must speake nothing but truth, and the whole truth (as the cause requires) so helpe him God,
The witness must speak nothing but truth, and the Whole truth (as the cause requires) so help him God,
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if he overweigh the wheeles of the clocke to make it strike false.
if he overweigh the wheels of the clock to make it strike false.
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If (like Nauplius to deceive the Grecians homeward) hee set up a beacon upon a rocke,
If (like Nauplius to deceive the Greeks homeward) he Set up a beacon upon a rock,
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and make the judgment suffer shipwrack, hee nourisheth contentions, and doth not as hee would be done unto.
and make the judgement suffer shipwreck, he Nourishes contentions, and does not as he would be done unto.
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The Iury must finde according to truth of evidence, else life, goods, and liberty, (the precious things of a man) will fall before the injurious:
The Jury must find according to truth of evidence, Else life, goods, and liberty, (the precious things of a man) will fallen before the injurious:
dt n1 vmb vvi vvg p-acp n1 pp-f n1, av n1, n2-j, cc n1, (dt j n2 pp-f dt n1) vmb vvi p-acp dt j:
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and then he doth not as he would be done unto.
and then he does not as he would be done unto.
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The Lawyer must remember that of Salomon, that the gathering of riches by a deceitfull tongue, is vanity tossed too and fro by them that seeke death.
The Lawyer must Remember that of Solomon, that the gathering of riches by a deceitful tongue, is vanity tossed too and from by them that seek death.
dt n1 vmb vvi d pp-f np1, cst dt n-vvg pp-f n2 p-acp dt j n1, vbz n1 vvn av cc av p-acp pno32 cst vvb n1.
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But if hee speake good of evil, and evil of good, hee doth not as hee would be done unto.
But if he speak good of evil, and evil of good, he does not as he would be done unto.
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The Plaintife must not load with false accusations, as Iezabel who accused Nabeth of blasphemy;
The Plaintiff must not load with false accusations, as Jezebel who accused Nabeth of blasphemy;
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the Iewes who accused Christ of forbidding to pay tribute to Caesar; and Tertullus who in a starched speech presented Paul to be a pestilence.
the Iewes who accused christ of forbidding to pay tribute to Caesar; and Tertullus who in a starched speech presented Paul to be a pestilence.
dt npg1 r-crq vvd np1 pp-f vvg pc-acp vvi n1 p-acp np1; cc np1 r-crq p-acp dt j-vvn n1 vvn np1 pc-acp vbi dt n1.
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If hee doe, he doth not as hee would bee done unto.
If he do, he does not as he would be done unto.
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The Defendant must not colour his fault with false glosses against conscience, or deny it when his sinnes are on his skirts,
The Defendant must not colour his fault with false Glosses against conscience, or deny it when his Sins Are on his skirts,
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and written in his forehead, or refuse any legal tryall. If hee doe, hee doth not as hee would bee done unto.
and written in his forehead, or refuse any Legal trial. If he do, he does not as he would be done unto.
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The Register must preserve faithfull records, and not closely, and illegally take off what is legally put on for the punishment of vice & maintenance of vertue.
The Register must preserve faithful records, and not closely, and illegally take off what is legally put on for the punishment of vice & maintenance of virtue.
dt vvb vmb vvi j n2, cc xx av-j, cc av-j vvi a-acp r-crq vbz av-j vvn p-acp p-acp dt n1 pp-f n1 cc n1 pp-f n1.
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If he doe, hee doth not as hee would be done unto. Oh how hard is it to bee a good naturalist!
If he do, he does not as he would be done unto. O how hard is it to be a good naturalist!
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much harder to be a good Christian in observing this one law of justice
much harder to be a good Christian in observing this one law of Justice
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But that yee may doe better according to the full bent of this law, receive but a double instruction.
But that ye may do better according to the full bent of this law, receive but a double instruction.
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First, yee must bee extraordinary persons. As it is with a batte or flindermouse, it is a kinde of bird, but an extraordinary one.
First, ye must be extraordinary Persons. As it is with a bat or flindermouse, it is a kind of bird, but an extraordinary one.
ord, pn22 vmb vbi j n2. p-acp pn31 vbz p-acp dt n1 cc n1, pn31 vbz dt n1 pp-f n1, cc-acp dt j pi.
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It flies like a bird, and so is among the fowles of the aire; but it brings not forth young like a bird, nor feedes them like a bird,
It flies like a bird, and so is among the fowls of the air; but it brings not forth young like a bird, nor feeds them like a bird,
pn31 vvz av-j dt n1, cc av vbz p-acp dt n2 pp-f dt n1; cc-acp pn31 vvz xx av j av-j dt n1, ccx vvz pno32 av-j dt n1,
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nor feedes it selfe like a bird: so be you singular among men, one of a city, and two of a tribe.
nor feeds it self like a bird: so be you singular among men, one of a City, and two of a tribe.
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Ordinary men do love the world to a miracle. They forget they are the generation of God;
Ordinary men do love the world to a miracle. They forget they Are the generation of God;
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and so (to the dishonour of their race) the world and worldly things doe blot out this law of justice.
and so (to the dishonour of their raze) the world and worldly things do blot out this law of Justice.
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But as wee read of Hercules when hee wrestled with the mighty Mauritanian Antheus, so often as hee threw him to the earth (his mother), hee soone recovered his strength againe;
But as we read of Hercules when he wrestled with the mighty Mauritanian Antheus, so often as he threw him to the earth (his mother), he soon recovered his strength again;
p-acp c-acp pns12 vvb pp-f npg1 c-crq pns31 vvd p-acp dt j jp np1, av av c-acp pns31 vvd pno31 p-acp dt n1 (po31 n1), pns31 av vvd po31 n1 av;
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but when (beyond ordinary course) he lifted him up above the ground, and so held him at armes end till he was breathlesse, hee soone vanquished him.
but when (beyond ordinary course) he lifted him up above the ground, and so held him At arms end till he was breathless, he soon vanquished him.
cc-acp c-crq (p-acp j n1) pns31 vvd pno31 a-acp p-acp dt n1, cc av vvd pno31 p-acp n2 vvb c-acp pns31 vbds j, pns31 av vvd pno31.
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So when yee wrestle with your owne hearts for justice (which are earth, earth, earth ),
So when ye wrestle with your own hearts for Justice (which Are earth, earth, earth),
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and throw them to the ground, ye never goe away conquerours: for they are where they would bee.
and throw them to the ground, you never go away conquerors: for they Are where they would be.
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Therefore lift them up extraordinarily into another element, and have your conversations in heaven, and yee shall soone gaine the victory, to doe this law of justice.
Therefore lift them up extraordinarily into Another element, and have your conversations in heaven, and ye shall soon gain the victory, to do this law of Justice.
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The prudent searchers of nature, consider the soule of man according to the three powers of it,
The prudent searchers of nature, Consider the soul of man according to the three Powers of it,
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and speake (though not so accurately as others) of three parts of it: The reasonable, angry, and lustfull part.
and speak (though not so accurately as Others) of three parts of it: The reasonable, angry, and lustful part.
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From the reasonable part proceeds reason itselfe, judgment, discretion, and wisedome; and this they seat in the head.
From the reasonable part proceeds reason itself, judgement, discretion, and Wisdom; and this they seat in the head.
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From the angry part, issue the hot motions of fortitude and courage; and this they seate in the heart.
From the angry part, issue the hight motions of fortitude and courage; and this they seat in the heart.
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From the lustfull part, come desires and appetites after meate, drinke, and other pleasures; and this they seate in the ventricle.
From the lustful part, come Desires and appetites After meat, drink, and other pleasures; and this they seat in the ventricle.
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These three may represent unto us, the three ages of the world. In the first, they were wise;
These three may represent unto us, the three ages of the world. In the First, they were wise;
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then wisedome flourished, arts and sciences, were invented:
then Wisdom flourished, arts and sciences, were invented:
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and if wee seeme to be more in this then they, it is because we are Pigmies upon those Giants shoulders.
and if we seem to be more in this then they, it is Because we Are Pigmies upon those Giants shoulders.
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In the second, they were valorous. From Ninus to Iulius was the age of warrious. Then David, Sampson, Achilles, and Hercules were in prime.
In the second, they were valorous. From Ninus to Julius was the age of warrious. Then David, Sampson, Achilles, and Hercules were in prime.
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But in this third and last age, most are given to appetite.
But in this third and last age, most Are given to appetite.
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The understanding and heart have had their times, but now the Belly is the great God:
The understanding and heart have had their times, but now the Belly is the great God:
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and as hunger after pleasure, profit, or honour prevailes, so all lawes of God and nature are more or lesse neglected.
and as hunger After pleasure, profit, or honour prevails, so all laws of God and nature Are more or less neglected.
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Had yee not neede then to be singular (now) if you would doe, as you would be done unto?
Had ye not need then to be singular (now) if you would do, as you would be done unto?
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Secondly, being singular & extraordinary, let the spirit of Christ dwell in you, as well as the law of nature;
Secondly, being singular & extraordinary, let the Spirit of christ dwell in you, as well as the law of nature;
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even that spirit wherewith hee did revive this. Nature is a good mistresse, if Christ be our master.
even that Spirit wherewith he did revive this. Nature is a good mistress, if christ be our master.
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Nature shall well direct us in our workes of justice, when by Christs spirit we are created to good works.
Nature shall well Direct us in our works of Justice, when by Christ Spirit we Are created to good works.
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Therfore bee sure that you bee in Christ by faith, & that Christ be in you by the life of justification, sanctification, & comfort:
Therefore be sure that you be in christ by faith, & that christ be in you by the life of justification, sanctification, & Comfort:
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and then as Christ teacheth this law of nature, so you, through Christ, shall grow more and more abounding in the practise of it, so long as you are.
and then as christ Teaches this law of nature, so you, through christ, shall grow more and more abounding in the practice of it, so long as you Are.
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Experience teacheth that a tree lives longer then a man, or fowle, or beast; and wee aske the reason of it; It is resolved thus.
Experience Teaches that a tree lives longer then a man, or fowl, or beast; and we ask the reason of it; It is resolved thus.
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Other creatures grow to their full stature, and then grow no more but in excrements, as haires, nailes, feathers, and the like:
Other creatures grow to their full stature, and then grow no more but in excrements, as hairs, nails, Feathers, and the like:
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but a tree, (live it never so long) growes in proper parts, and so drawes juice and sap, from the roote, thorough the whole body to quicken it.
but a tree, (live it never so long) grows in proper parts, and so draws juice and sap, from the root, through the Whole body to quicken it.
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So if you inquire why a man in Christ doth keepe all lawes better then another man? I answer,
So if you inquire why a man in christ does keep all laws better then Another man? I answer,
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because he is never at his height so long as hee is heere.
Because he is never At his height so long as he is Here.
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He dayly sucks in, and drawes (in his growing parts of greatnesse or goodnesse) the heavenly oyle,
He daily sucks in, and draws (in his growing parts of greatness or Goodness) the heavenly oil,
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and liquor of Christs spirit, which inables him to doe all things thorough him that helpeth him.
and liquour of Christ Spirit, which inables him to do all things through him that Helpeth him.
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Be it (in the name of Iesus Christ ) thus with you;
Be it (in the name of Iesus christ) thus with you;
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and ye shall not faile to doe as you would be done unto in minds, mouthes, and members.
and you shall not fail to do as you would be done unto in minds, mouths, and members.
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Ile give you but two incentives, and so an end. The not doing this, will much discomfort you in the day of death.
I'll give you but two incentives, and so an end. The not doing this, will much discomfort you in the day of death.
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In many cases betwixt you and others, you have seene, or heard, variety of opinions:
In many cases betwixt you and Others, you have seen, or herd, variety of opinions:
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and for want of judgement or goodnesse (by witty evasions) have beene swayed this way, and that way.
and for want of judgement or Goodness (by witty evasions) have been swayed this Way, and that Way.
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But then, let conscience have her perfect work, and when it spies that, by these means, ye have not done as ye would be done unto, it cries,
But then, let conscience have her perfect work, and when it spies that, by these means, you have not done as you would be done unto, it cries,
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& prickes, and wounds, and yee know not what to doe, especially when death comes to draw you to the barie of God.
& pricks, and wounds, and ye know not what to do, especially when death comes to draw you to the barie of God.
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Therefore as Pythagoras gave a precept to his schollars, not to taste of any thing that had blacke tailes:
Therefore as Pythagoras gave a precept to his Scholars, not to taste of any thing that had black tails:
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so doe I advise you here, and I pray God you may follow it in my christian sense.
so do I Advice you Here, and I pray God you may follow it in my christian sense.
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The king, saith (according to the old picture) I rule you all: the souldier saith, I fight for you all:
The King, Says (according to the old picture) I Rule you all: the soldier Says, I fight for you all:
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the husbandman saith, I feede you all: the priest saith, I pray for you all:
the husbandman Says, I feed you all: the priest Says, I pray for you all:
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but death saith, I devoure you all. And then, if notwithstanding your pretence of faith in Christ, you have impenitently, not done,
but death Says, I devour you all. And then, if notwithstanding your pretence of faith in christ, you have impenitently, not done,
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as you would be done unto, hell will say, I will torment you all. Lastly, consider that the doing of this, will comfort you when that day comes.
as you would be done unto, hell will say, I will torment you all. Lastly, Consider that the doing of this, will Comfort you when that day comes.
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Put case yee have not had braines to search into every particular case, to reach to the depth of every wise law, to untie every knot in things to bee done or forborne;
Put case ye have not had brains to search into every particular case, to reach to the depth of every wise law, to untie every knot in things to be done or forborn;
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yet, if in indighting, witnessing, pleading, answering, judging, and recording, yee have done as yee would bee done unto;
yet, if in inditing, witnessing, pleading, answering, judging, and recording, ye have done as ye would be done unto;
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then shall your memories blesse your understandings for seeing; your understandings blesse your memories for recording;
then shall your memories bless your understandings for seeing; your understandings bless your memories for recording;
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your understandings and memories, blesse your wills for decreeing; your wills blesse your affections for maintaining;
your understandings and memories, bless your wills for decreeing; your wills bless your affections for maintaining;
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the whole soule blesse the body for practising;
the Whole soul bless the body for practising;
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and God shall blesse all for cleaving unto his law of justice from Christ, and nature.
and God shall bless all for cleaving unto his law of Justice from christ, and nature.
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And if with this you have also the law of faith, and piety, and follow them according to the rule of Christ,
And if with this you have also the law of faith, and piety, and follow them according to the Rule of christ,
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then shall you heare, well done good and faithfull servants, enter into your masters joy.
then shall you hear, well done good and faithful Servants, enter into your Masters joy.
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To which joy our good God bring us all in his good time, thorough his way of piety and justice:
To which joy our good God bring us all in his good time, through his Way of piety and Justice:
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without holinesse no man shall see thee, O Lord; therefore bring us thither thorough the way of piety.
without holiness no man shall see thee, Oh Lord; Therefore bring us thither through the Way of piety.
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Hee that doth not righteousnesse, is not of thee, O God; therefore bring us thither by the way of righteousnesse also.
He that does not righteousness, is not of thee, Oh God; Therefore bring us thither by the Way of righteousness also.
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Oh let us serve thee heere in holinesse and righteousnesse all the dayes of our lives, that in the end,
O let us serve thee Here in holiness and righteousness all the days of our lives, that in the end,
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when wee shall come as a shocke of corne to thy barne, wee may bee happy in thee, thorough Iesus Christ our Lord: to whom with thee and the blessed spirit, bee all Kingdome, Power, and Glory, now and for ever. Amen.
when we shall come as a shock of corn to thy bairn, we may be happy in thee, thorough Iesus christ our Lord: to whom with thee and the blessed Spirit, be all Kingdom, Power, and Glory, now and for ever. Amen.
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THE CHRISTIANS THRIFT IN KEEPING: OR TWO SERMONS Preached on 1 Tim. 1. 19. Holding faith, and a good Conscience.
THE CHRISTIANS THRIFT IN KEEPING: OR TWO SERMONS Preached on 1 Tim. 1. 19. Holding faith, and a good Conscience.
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THe men of the world are much for keeping, the father presseth his sonne, the master his servant, the friend his friend, to keepe. They would have them keep their houses, keepe their land, keepe their stockes, keep their credit, keepe surely whatsoever they can get honestly. This is among the best.
THe men of the world Are much for keeping, the father Presseth his son, the master his servant, the friend his friend, to keep. They would have them keep their houses, keep their land, keep their stocks, keep their credit, keep surely whatsoever they can get honestly. This is among the best.
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The Christian must bee for keeping too.
The Christian must be for keeping too.
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Hee knowes whom hee hath trusted, and would faine have him keepe his soule to the day of Christ.
He knows whom he hath trusted, and would feign have him keep his soul to the day of christ.
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And because hee keepes not them that do not keep themselves, and save their soules from this froward generation wherein they live:
And Because he keeps not them that do not keep themselves, and save their Souls from this froward generation wherein they live:
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therefore hee desires to doe it himselfe, and to presse every member else within his reach, to this golden rule, which blessed Paul gives to his beloved Timothy, keep, or hold faith, and a good conscience.
Therefore he Desires to do it himself, and to press every member Else within his reach, to this golden Rule, which blessed Paul gives to his Beloved Timothy, keep, or hold faith, and a good conscience.
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A brave worke, worthy a Christian! If there had beene a better, Paul would have set it upon Timothies soul. Other things hee presseth unto:
A brave work, worthy a Christian! If there had been a better, Paul would have Set it upon Timothies soul. Other things he Presseth unto:
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but if hee give him a thousand taskes, of divers matters, if this doe not give life and forme to them all, they may doe others good,
but if he give him a thousand tasks, of diverse matters, if this do not give life and Form to them all, they may do Others good,
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but they shal doe them none: therefore be thou holding, faith, and a good conscience;
but they shall do them none: Therefore be thou holding, faith, and a good conscience;
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Timothy was a brave young sparke of grace, blowne up to a great blaze in the church of God.Timothy was a brave young spark of grace, blown up to a great blaze in the Church of God.
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He had so well approoved himselfe to men, and God looked upon him with so right an eye, that there went about prophecies of him,
He had so well approved himself to men, and God looked upon him with so right an eye, that there went about prophecies of him,
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for the great use the Church should have of him, and the manly service hee should doe to God.
for the great use the Church should have of him, and the manly service he should do to God.
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Paul therefore puts him in minde of them, and provokes him to take such a course as may make them good, by holding faith, and a good conscience. Paul Therefore puts him in mind of them, and provokes him to take such a course as may make them good, by holding faith, and a good conscience.
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And to raise him up to a greater vigilancy, he sets before him some that had made shipwrack of them, together with their punishment, and end of it.
And to raise him up to a greater vigilancy, he sets before him Some that had made shipwreck of them, together with their punishment, and end of it.
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This is the scope then, to provoke Timothy to hold whatsoever may be useful unto him, to make his imployment in the church comfortable unto him, he must hold.
This is the scope then, to provoke Timothy to hold whatsoever may be useful unto him, to make his employment in the Church comfortable unto him, he must hold.
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If you say, hee must onely have them; for so the word soundeth: I answer, so to have, as to hold.
If you say, he must only have them; for so the word soundeth: I answer, so to have, as to hold.
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As when (Saint Paul saith,) that wee thorough patience and comfort of the scriptures might have hope, that is, hold it thorough the whole course of life for use.
As when (Saint Paul Says,) that we through patience and Comfort of the Scriptures might have hope, that is, hold it through the Whole course of life for use.
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If you say, it is enough to hold them for the present. I answer, no:
If you say, it is enough to hold them for the present. I answer, no:
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it is in such a part of speech, as signifieth a continual act, holding today, tomorrow, and for ever.
it is in such a part of speech, as signifies a continual act, holding today, tomorrow, and for ever.
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Therefore in Timothies person, it commends these two savoury rules of life unto you;
Therefore in Timothies person, it commends these two savoury rules of life unto you;
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that when yee have faith, ye must hold it, and when yee have a good conscience, ye must hold it too.
that when ye have faith, you must hold it, and when ye have a good conscience, you must hold it too.
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Yee must hold faith. Faith is of a flying nature in it selfe. Ye must hold faith. Faith is of a flying nature in it self.
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It is but a fruit of the spirit, and wee are apt to quench it. But as Christ saith to the church of Sardis, remember how thou hast received and heard, and hold fast:
It is but a fruit of the Spirit, and we Are apt to quench it. But as christ Says to the Church of Sardis, Remember how thou hast received and herd, and hold fast:
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and to the church of Philadelphia, hold that fast which thou hast, that no man take thy crowne:
and to the Church of Philadelphia, hold that fast which thou hast, that no man take thy crown:
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so be you all sure to hold faith.
so be you all sure to hold faith.
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I shall labour (with Gods helpe) to cleare these two particulars, how ye must hold faith,
I shall labour (with God's help) to clear these two particulars, how you must hold faith,
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and why ye must doe it.
and why you must do it.
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First, as hee that would hold his possession and inheritance must have a good ground of tenure; his right by gift purchase, or descent;
First, as he that would hold his possession and inheritance must have a good ground of tenure; his right by gift purchase, or descent;
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a good object of tenure, his deedes and evidences; a good act of tenure, to say with confidence this is mine;
a good Object of tenure, his Deeds and evidences; a good act of tenure, to say with confidence this is mine;
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and a good power to use it as his owne for his proper benefit.
and a good power to use it as his own for his proper benefit.
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So if yee would hold faith, yee must hold 1 The ground of faith. 2 The object of faith. 3 The act of faith,
So if ye would hold faith, ye must hold 1 The ground of faith. 2 The Object of faith. 3 The act of faith,
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and 4 The power of faith.
and 4 The power of faith.
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The ground of faith, is your saving right to it, without which you have nothing to doe with faith to save you.
The ground of faith, is your Saving right to it, without which you have nothing to do with faith to save you.
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And what is that? it is an humbled soule: none have right to faith to save them but such.
And what is that? it is an humbled soul: none have right to faith to save them but such.
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To make a loose and broken ground the foundation of an house, is the next way to see the ruine of it:
To make a lose and broken ground the Foundation of an house, is the next Way to see the ruin of it:
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but to make a broken heart the ground of faith is the only way to see it hold.
but to make a broken heart the ground of faith is the only Way to see it hold.
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Come unto me all yee that are weary and heavy laden: if ye be such, Come unto me all ye that Are weary and heavy laden: if you be such,
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then build upon me for the rest of your soules. God carried the Israelites fourty yeares thorough the wildernesse to humble them, prove them;
then built upon me for the rest of your Souls. God carried the Israelites fourty Years through the Wilderness to humble them, prove them;
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and to make them suffer hunger, and then hee fed them with Mannah. God makes the house of David looke up to Christ pierced,
and to make them suffer hunger, and then he fed them with Manna. God makes the house of David look up to christ pierced,
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and mourne as a woman mourneth for her onely sonne:
and mourn as a woman Mourneth for her only son:
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and then in that day hee opens a fountaine for the house of David, and the inhabitants of Ierusalem, for sinne, and for uncleannesse.
and then in that day he Opens a fountain for the house of David, and the inhabitants of Ierusalem, for sin, and for uncleanness.
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The Holy Ghost convinceth the world of sin, and then of righteousnesse, that Christ hath fully satisfied, because hee is ascended:
The Holy Ghost Convinces the world of since, and then of righteousness, that christ hath Fully satisfied, Because he is ascended:
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and then of Iudgement, to set up a throne and cast out Satan by degrees. Even as physicians do first purge to pul downe rebelling humours, and then give cordials:
and then of Judgement, to Set up a throne and cast out Satan by Degrees. Even as Physicians do First purge to pull down rebelling humours, and then give cordials:
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So God first whips by the Schoolmaster of the law, and then brings us to Christ:
So God First whips by the Schoolmaster of the law, and then brings us to christ:
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this is the ground of faith.
this is the ground of faith.
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The object of faith is, the deedes and evidences of it, the whole word of God.
The Object of faith is, the Deeds and evidences of it, the Whole word of God.
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There are no other deedes and evidences of saving faith but there. These are the testimonies, and records of God:
There Are no other Deeds and evidences of Saving faith but there. These Are the testimonies, and records of God:
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hee that beleeveth not God, and his record which he hath witnessed, hath made him a lyar. he that Believeth not God, and his record which he hath witnessed, hath made him a liar.
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This is that for which God lookes to bee credited. A very knave looks to bee credited for his pawne or bond;
This is that for which God looks to be credited. A very knave looks to be credited for his pawn or bound;
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an honest man for his honesty; a noble man for his honour; a Prince for his word: much more God.
an honest man for his honesty; a noble man for his honour; a Prince for his word: much more God.
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Ye must therefore looke to the Precepts of God like David: who when he tooke notice of Gods commandements, given to be kept, hee had an heroicall motion to doe more then hee could, hee prayes that hee might be taught them, that he might keepe them,
the must Therefore look to the Precepts of God like David: who when he took notice of God's Commandments, given to be kept, he had an heroical motion to do more then he could, he prays that he might be taught them, that he might keep them,
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and bee quickned by them, and resolves to lift up his hands to Gods commandements, which hee had loved, to doe them.
and be quickened by them, and resolves to lift up his hands to God's Commandments, which he had loved, to do them.
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Yee must looke to the Judgments and threatnings of God, as the Ninevites, who were presently in sackcloth,
Ye must look to the Judgments and threatenings of God, as the Ninevites, who were presently in Sackcloth,
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and Iosiah who rent his cloathes, with weeping eies, and melting heart.
and Josiah who rend his clothes, with weeping eyes, and melting heart.
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Thus Davids flesh trembled for fear of God, and he was affraid of his judgments, yee must looke to the promises of God as David: who hid them in his heart that he might not sinne against him.
Thus Davids Flesh trembled for Fear of God, and he was afraid of his Judgments, ye must look to the promises of God as David: who hid them in his heart that he might not sin against him.
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Whatsoever is in the word, ye must have an eie unto.
Whatsoever is in the word, you must have an eye unto.
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For though they doe not so immediately concerne you in the way of life and death (as many Genealogies, Chronologies, Histories,
For though they do not so immediately concern you in the Way of life and death (as many Genealogies, Chronologies, Histories,
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and Prophecies) yet you must bee ready to understand them and their uses as God shall offer them:
and Prophecies) yet you must be ready to understand them and their uses as God shall offer them:
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yet yee must principally hold precepts to direct, threatnings to humble, and promises to allure and comfort;
yet ye must principally hold Precepts to Direct, threatenings to humble, and promises to allure and Comfort;
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ye must hold them, by understanding what the will of the Lord is, till (if ye can) yee come to all riches of the ful assurance of understanding. Yee must hold them by assenting to them:
you must hold them, by understanding what the will of the Lord is, till (if you can) ye come to all riches of the full assurance of understanding. Ye must hold them by assenting to them:
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yeelding to all the truth of them, as Saint Luke to the storie of Christ whereof he was fully perswaded. Yee must hold them, by bringing your bodies and soules into subjection unto them.
yielding to all the truth of them, as Saint Lycia to the story of christ whereof he was Fully persuaded. Ye must hold them, by bringing your bodies and Souls into subjection unto them.
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For in Iesus Christ neither circumcision availeth any thing, nor uncircumcision, but faith working by love. This is the object of faith.
For in Iesus christ neither circumcision availeth any thing, nor uncircumcision, but faith working by love. This is the Object of faith.
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The act of faith, is to say, this is mine: to adjudge and appropriate father, sonne,
The act of faith, is to say, this is mine: to adjudge and Appropriate father, son,
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and holy Ghost unto your selves; without this yee cannot feele any comfort of what you believe.
and holy Ghost unto your selves; without this ye cannot feel any Comfort of what you believe.
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Therefore as David, and Christ said, My God, My God: as Thomas said, My Lord, and my God: and as the Blessed Virgine said, my spirit (that is the quintessence of my soule acted by the spirit of God) rejoyceth in God my Saviour:
Therefore as David, and christ said, My God, My God: as Thomas said, My Lord, and my God: and as the Blessed Virgae said, my Spirit (that is the quintessence of my soul acted by the Spirit of God) Rejoiceth in God my Saviour:
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so by way of adherence, (when most times ye have no evidence) yee must take God in Christ as your owne, as hee offers himselfe.
so by Way of adherence, (when most times you have no evidence) ye must take God in christ as your own, as he offers himself.
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I am the Lord thy God, I will bee thy God. This is the act of faith. I am the Lord thy God, I will be thy God. This is the act of faith.
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The power of faith, is to make use of the riches of it for thy owne proper good.
The power of faith, is to make use of the riches of it for thy own proper good.
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Great is the power of faith, and it prevaileth.
Great is the power of faith, and it prevails.
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It covereth our sinnes by the garments of Christ our elder brother, and so is imputed to us for righteousnesse.
It Covereth our Sins by the garments of christ our elder brother, and so is imputed to us for righteousness.
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It cureth our sinnes, bringing Christ, who hath healing under his wings, to dwell in our hearts by faith.
It cureth our Sins, bringing christ, who hath healing under his wings, to dwell in our hearts by faith.
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It brings forth a world of the labour of love, wee having the same spirit of faith, believe,
It brings forth a world of the labour of love, we having the same Spirit of faith, believe,
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& speak, and thinke, and doe.
& speak, and think, and do.
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For by faith we are Gods workemanship created in Christ to good workes, to walke in them.
For by faith we Are God's workmanship created in christ to good works, to walk in them.
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And this affirme constantly that they that have believed in GOD, be carefull to maintaine good workes.
And this affirm constantly that they that have believed in GOD, be careful to maintain good works.
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This is the power of faith.
This is the power of faith.
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Now, this ground of faith, this object of faith, this act of faith this power of faith, you must hold upon these five Grounds. First, faith is our life;
Now, this ground of faith, this Object of faith, this act of faith this power of faith, you must hold upon these five Grounds. First, faith is our life;
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wee live by faith, not by sight;we live by faith, not by sighed;
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and every just man must live by his faith. Not efficiently: for so, in GOD we live, move, and have our being.
and every just man must live by his faith. Not efficiently: for so, in GOD we live, move, and have our being.
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Nor meritoriously: for so saith Christ, I am the way, the truth and the life. Nor by way of immediate application:
Nor meritoriously: for so Says christ, I am the Way, the truth and the life. Nor by Way of immediate application:
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for so the holy ghost is a quickening spirit, as Adams soule was the breath of life.
for so the holy ghost is a quickening Spirit, as Adams soul was the breath of life.
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But as a prime instrument of our life in Christ, without this wee cannot have life, either before God or in this miserable world. This unites us to Christ,
But as a prime Instrument of our life in christ, without this we cannot have life, either before God or in this miserable world. This unites us to christ,
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and receives a quickning spirit (as the vertue of Christ), from the spirit of Christ, in the meanes of salvation.
and receives a quickening Spirit (as the virtue of christ), from the Spirit of christ, in the means of salvation.
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As men say of their trades, and hands, under God, they are my living, take away these, and take away my life: so say wee of faith: it is your life: therfore hold it.
As men say of their trades, and hands, under God, they Are my living, take away these, and take away my life: so say we of faith: it is your life: Therefore hold it.
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Secondly, faith is our power of working, to doe us our best good. In a naturall man, his reason is his power.
Secondly, faith is our power of working, to do us our best good. In a natural man, his reason is his power.
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Hee is borne naked, with abundance of bodily weaknesse; a beast hath a great deale of bodily strength:
He is born naked, with abundance of bodily weakness; a beast hath a great deal of bodily strength:
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and if a lyon rationally knew how to use his pawes, a dog his teeth, a bullock,
and if a Lion rationally knew how to use his paws, a dog his teeth, a bullock,
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or buck his hornes, or an horse his hoofes, how few men would there bee in the world? But let man come in with his reason, and hee subdues them all.
or buck his horns, or an horse his hoofes, how few men would there be in the world? But let man come in with his reason, and he subdues them all.
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But in a believer his faith is his power:
But in a believer his faith is his power:
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and what is the power of reason to this? As Christ said of miraculous faith, it pulls up trees by the rootes,
and what is the power of reason to this? As christ said of miraculous faith, it pulls up trees by the roots,
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and removes mountaines, it makes sunne stand still, and go backward: so much more of this saving christian faith in another kinde.
and removes Mountains, it makes sun stand still, and go backward: so much more of this Saving christian faith in Another kind.
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It covers more sinnes then heaven and earth can cover. Get the heavens to cover them:
It covers more Sins then heaven and earth can cover. Get the heavens to cover them:
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our sinnes are more then the starres, and are come up above the heavens. Get the sea to cover them:
our Sins Are more then the Stars, and Are come up above the heavens. Get the sea to cover them:
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the sea can cover the sands at a full tide, but our sins are more then the sandes of the sea.
the sea can cover the sands At a full tide, but our Sins Are more then the sands of the sea.
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Get the earth, and all the creatures to cover them: our sinnes over-top them all, and make the whole creation groane under the burthen.
Get the earth, and all the creatures to cover them: our Sins overtop them all, and make the Whole creation groan under the burden.
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But get faith, and as love covers a multitude of sinnes in others, so faith covers all sinnes in our selves.
But get faith, and as love covers a multitude of Sins in Others, so faith covers all Sins in our selves.
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It brings the garments of Christ, and then wee cannot bee naked. It brings the righteousnes of God, the everlasting righteousnesse to dwel amongst men,
It brings the garments of christ, and then we cannot be naked. It brings the righteousness of God, the everlasting righteousness to dwell among men,
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and then, God cannot but be there, where his righteousnesse is, to give grace and glorie, and every perfect gift.
and then, God cannot but be there, where his righteousness is, to give grace and glory, and every perfect gift.
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It is your power to doe your best good, and therefore hold it.
It is your power to do your best good, and Therefore hold it.
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Thirdly, faith is your workman. Set faith about any work, and what can it not doe? Art thou at Gods word, to goe a great journey, thou knowest not whither? Faith did it for Abraham. Art thou to fight against lyons, beares, Philistims, and other puissant enemies? Faith did it for David, Sampson, Gideon, Barach, and their fellowes.
Thirdly, faith is your workman. Set faith about any work, and what can it not do? Art thou At God's word, to go a great journey, thou Knowest not whither? Faith did it for Abraham. Art thou to fight against lyons, bears, philistines, and other puissant enemies? Faith did it for David, Sampson, gideon, Barak, and their Fellows.
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Art thou to doe what nature abhorres? Faith did it for Abraham in the sacrifice of his son.
Art thou to do what nature abhors? Faith did it for Abraham in the sacrifice of his son.
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Art thou to cleanse the uncleane stables of sinne? Faith will take Christs spirit, and arguments, and doe it.
Art thou to cleanse the unclean stables of sin? Faith will take Christ Spirit, and Arguments, and do it.
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It cries out, shall I that am dead to sinne yet live therein? Shall I sinne that grace may abound? God forbid:
It cries out, shall I that am dead to sin yet live therein? Shall I sin that grace may abound? God forbid:
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I will mortifie the deedes of the flesh by the spirit. Art thou to suffer persecution?
I will mortify the Deeds of the Flesh by the Spirit. Art thou to suffer persecution?
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Faith will suffer it for thee in goates-skinnes, and sheepesskinnes, in the craggie wildernesse. Art thou to overcome Death, and Hell? Faith will doe it too.
Faith will suffer it for thee in Goatskins, and sheepesskinnes, in the craggy Wilderness. Art thou to overcome Death, and Hell? Faith will do it too.
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Faith receives the dead to life; and sends a defiance to the greatest enemies of it, O Death, where is thy sting? O Hell, where is thy victory? Thankes bee to God for Iesus Christ, the Captaine of my salvation.
Faith receives the dead to life; and sends a defiance to the greatest enemies of it, Oh Death, where is thy sting? O Hell, where is thy victory? Thanks be to God for Iesus christ, the Captain of my salvation.
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O who would bee without faith! It is our workeman, hold it. Fourthly, faith is all the comfortable light, yee have in the world.
O who would be without faith! It is our workman, hold it. Fourthly, faith is all the comfortable Light, ye have in the world.
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Without the sunne the earth would be an Aegypt, and without faith we are in a region of darkenesse. The wisemen came out of the east and worshipped Christ, offering also gold, frankincense, and myrrhe:
Without the sun the earth would be an Egypt, and without faith we Are in a region of darkness. The Wise men Come out of the east and worshipped christ, offering also gold, frankincense, and myrrh:
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why? what did they see in him? They saw a child, not a man:
why? what did they see in him? They saw a child, not a man:
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they saw him in a stable, not in a throne, in ragges, not in robes, crying in a cratch, not thundring in the clouds;
they saw him in a stable, not in a throne, in rags, not in robes, crying in a cratch, not thundering in the Clouds;
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how then came it about they now worshipped? Faith saw God in him, for the heavens waited upon him in his starre.
how then Come it about they now worshipped? Faith saw God in him, for the heavens waited upon him in his star.
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Faith saw in him a prophet, a priest, a king, and their oblations were answerable.
Faith saw in him a Prophet, a priest, a King, and their Oblations were answerable.
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The thiefe upon the crosse cryes out unto Christ, Lord remember mee when thou comest into thy kingdome? was he a Lord that was dealt with like a slave? had hee a kingdome that was disgracefully thrust out of the world? Could he remember him, that would not remember himself,
The thief upon the cross cries out unto christ, Lord Remember me when thou Comest into thy Kingdom? was he a Lord that was dealt with like a slave? had he a Kingdom that was disgracefully thrust out of the world? Could he Remember him, that would not Remember himself,
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when they cryed, come downe from the crosse, and save thy selfe? Faith casts away these mists, and saw glory in shame.
when they cried, come down from the cross, and save thy self? Faith Cast away these mists, and saw glory in shame.
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Yee know what the Centurion said, verily this man was the son of God, what? a man,
Ye know what the Centurion said, verily this man was the son of God, what? a man,
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and the sonne of God too? The son of God, that could not have the favour to live,
and the son of God too? The son of God, that could not have the favour to live,
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or dye so well as the sonne of man? Surely, some sparke of faith saw life in death, light in darknesse:
or die so well as the son of man? Surely, Some spark of faith saw life in death, Light in darkness:
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It is your light, hold it.
It is your Light, hold it.
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Lastly, faith makes earth heaven unto you, and the church the kingdom of heaven, the house of God, the Gates of heaven, and sets us on the seats of heaven heere below.
Lastly, faith makes earth heaven unto you, and the Church the Kingdom of heaven, the house of God, the Gates of heaven, and sets us on the seats of heaven Here below.
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Before we come to the proper place and mansion, which Christ hath provided for us, by faith wee sit with Abraham, Isaack and Iacob in the kingdome of heaven.
Before we come to the proper place and mansion, which christ hath provided for us, by faith we fit with Abraham, Isaac and Iacob in the Kingdom of heaven.
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Put case wee hope for it, wee see it not:
Put case we hope for it, we see it not:
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faith is the ground of things hoped for, the evidence of things not seene. It stands under the waight of the whole world, faith is the ground of things hoped for, the evidence of things not seen. It Stands under the weight of the Whole world,
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and yet sayes, heaven is mine. It sees nothing but earth, and sinners, and beasts,
and yet Says, heaven is mine. It sees nothing but earth, and Sinners, and beasts,
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and trees, under the canopie of the starrie heaven, and yet sayes, heaven is mine, as if it had it already.
and trees, under the canopy of the starry heaven, and yet Says, heaven is mine, as if it had it already.
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O the world of grace and glory that is in faith! therefore hold faith.
O the world of grace and glory that is in faith! Therefore hold faith.
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Oh that I now knew how to screw my selfe into your soules to search whether yee hold faith! How many thousands have it not,
O that I now knew how to screw my self into your Souls to search whither ye hold faith! How many thousands have it not,
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and cannot hold it? How many thousands have it a little, and know not whether they hold it or no? yee are to bee married to the lambe,
and cannot hold it? How many thousands have it a little, and know not whither they hold it or no? ye Are to be married to the lamb,
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and till that day come, yee have but the wedding-ring of faith, to have and to hold,
and till that day come, ye have but the Wedding-ring of faith, to have and to hold,
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first for promise, then for fruition. Tell me then: Doe yee hold the ground of faith? Then yee are humbled soules:
First for promise, then for fruition. Tell me then: Doe ye hold the ground of faith? Then ye Are humbled Souls:
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yee have passed thorough the spirit of bondage, whereby yee have been shut up in prison under Moses, till the sonne hath made you free, and yee walke humbly ever after for feare of loosing this estate.
ye have passed through the Spirit of bondage, whereby ye have been shut up in prison under Moses, till the son hath made you free, and ye walk humbly ever After for Fear of losing this estate.
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This laies the foundation of faith deepe enough.
This lays the Foundation of faith deep enough.
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Hymeneus and Alexander built upon the sands, and so they ship-wrackt against the rockes of the world. Hymenaeus and Alexander built upon the sands, and so they shipwrecked against the Rocks of the world.
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Therefore you must downe lower, under the sands, earth, rockes, to the gates of hell,
Therefore you must down lower, under the sands, earth, Rocks, to the gates of hell,
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and then, Out of the depths have I cryed unto thee O Lord. Are yee thus in some measure,
and then, Out of the depths have I cried unto thee Oh Lord. are ye thus in Some measure,
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or other, according to your sinnes? Say it if yee love faith and your salvation.
or other, according to your Sins? Say it if ye love faith and your salvation.
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Are yee convinced of your sinnes? are yee pricked at the heart for your sinnes? Are yee so all this, that yee are at utter enmity with all sinne? Then keepe this ground of faith.
are ye convinced of your Sins? Are ye pricked At the heart for your Sins? are ye so all this, that ye Are At utter enmity with all sin? Then keep this ground of faith.
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Doe yee hold the object of faith? This nourisheth and keepes faith alive.
Do ye hold the Object of faith? This Nourishes and keeps faith alive.
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It is like oyle to the lampe, like fewell to the fire, and like sap to the tree.
It is like oil to the lamp, like fuel to the fire, and like sap to the tree.
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Have you full assurance of the knowledge of the scriptures? Can you say, Ile pawn my life, body,
Have you full assurance of the knowledge of the Scriptures? Can you say, I'll pawn my life, body,
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and goods, and soule, that, though I cannot conceive all, yet all in the scripture is true? what I know is true,
and goods, and soul, that, though I cannot conceive all, yet all in the scripture is true? what I know is true,
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and I resolve to learne more:
and I resolve to Learn more:
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what I know not is true, and I will doe my best to comprehend that too.
what I know not is true, and I will do my best to comprehend that too.
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Have ye a free assent to all the truth of it, and to that alone for salvation? Do ye not come off basely as Agrippa, almost thou perswadest mee? Have yee a beliefe to all the precepts, promises and threatnings of the scriptures? Doe ye say all the commandements are true, & I must do them:
Have you a free assent to all the truth of it, and to that alone for salvation? Do you not come off basely as Agrippa, almost thou persuadest me? Have ye a belief to all the Precepts, promises and threatenings of the Scriptures? Do you say all the Commandments Are true, & I must do them:
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all the threatnings are true, and if I live in sinne, I must undergoe them,
all the threatenings Are true, and if I live in sin, I must undergo them,
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even to burning in the nethermost hell: all the promises are true, and I must relieve my flagging and drooping spirit with them, in despite of my unbeleeving heart? Doth thy faith in the knowledge of them change thee,
even to burning in the nethermost hell: all the promises Are true, and I must relieve my flagging and drooping Spirit with them, in despite of my unbelieving heart? Does thy faith in the knowledge of them change thee,
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as it did David ▪ who when hee could say, that in the volume of thy booke it is written of mee presently cries out, Loe I come, to doe thy will? If it be thus, hold faith.
as it did David ▪ who when he could say, that in the volume of thy book it is written of me presently cries out, Lo I come, to do thy will? If it be thus, hold faith.
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But doest thou not rather hate the being of the word in thy understanding? Thou knowest it will strip thee of all thy lusts.
But dost thou not rather hate the being of the word in thy understanding? Thou Knowest it will strip thee of all thy Lustiest.
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Doest thou not therefore say as those miscreants, depart from mee, I desire not the knowledge of thy lawes? doest thou not hate the nature of the word, to will as that wills? Heare that cursed voice,
Dost thou not Therefore say as those miscreants, depart from me, I desire not the knowledge of thy laws? dost thou not hate the nature of the word, to will as that wills? Hear that cursed voice,
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and feare to finde it in thy selfe, I will doe as I have done, whatsoever the word of God saith.
and Fear to find it in thy self, I will do as I have done, whatsoever the word of God Says.
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Doest thou not hate the rules of the word? Art thou not sorry they are true:
Dost thou not hate the rules of the word? Art thou not sorry they Are true:
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Wouldest thou not they were false? Can a fleshly-man love that, flesh and bloud cannot inherit the kingdome of heaven? Can an old sinner love that, the childe shall dye an hundred yeares old (so ripe shall hee bee for God) and the sinner being an hundred yeares old shall bee accursed? Can an usurer love that, hee is not for Gods tabernacle, and holy hill, that putteth his mony to usury? Can an whoremonger love that, whoremongers and adulterers God will judge? or any of those sinners that, bee not deceiued; neither fornicators,
Wouldst thou not they were false? Can a fleshly-man love that, Flesh and blood cannot inherit the Kingdom of heaven? Can an old sinner love that, the child shall die an hundred Years old (so ripe shall he be for God) and the sinner being an hundred Years old shall be accursed? Can an usurer love that, he is not for God's tabernacle, and holy hill, that putteth his money to Usury? Can an whoremonger love that, whoremongers and Adulterers God will judge? or any of those Sinners that, be not deceived; neither fornicators,
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nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor theevs, nor covetous,
nor Idolaters, nor Adulterers, nor effeminate, nor Abusers of themselves with mankind, nor Thieves, nor covetous,
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nor drunkards, nor revilers, nor extortiouers, shall inherit the kingdome of God? If they love not the nature, being,nor drunkards, nor revilers, nor extortiouers, shall inherit the Kingdom of God? If they love not the nature, being,
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and rules of the object of faith, this is not to hold faith.
and rules of the Object of faith, this is not to hold faith.
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Doe yee hold the act of faith? Doe yee rest with confidence upon the promises of God in Christ? ye pule and crie in the sorrow of your hearts (even when your sorrow hath turned you to God) and say, I know not what to doe. This yee doe;
Do ye hold the act of faith? Do ye rest with confidence upon the promises of God in christ? you pule and cry in the sorrow of your hearts (even when your sorrow hath turned you to God) and say, I know not what to do. This ye do;
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but yee looke not upon the new and everlasting covenant, and say, God is mine, Christ is mine, the holy Ghost is mine, and I am his. Alas, say you; I am not worthy.
but ye look not upon the new and everlasting Covenant, and say, God is mine, christ is mine, the holy Ghost is mine, and I am his. Alas, say you; I am not worthy.
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Surely there should not have beene a saint in heaven, nor out of hell, by this argument.
Surely there should not have been a saint in heaven, nor out of hell, by this argument.
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Though your willfull unworthinesse will discard you, yet God tyes not himselfe to you by your worth, but his owne.
Though your wilful unworthiness will discard you, yet God ties not himself to you by your worth, but his own.
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Oh therefore hold faith, as Iacob did God, I will not let thee goe except thou blesse mee: and as Ruth did Naomi, whithersoever thou goest, I will go with thee both in life and death.
O Therefore hold faith, as Iacob did God, I will not let thee go except thou bless me: and as Ruth did Naomi, whithersoever thou goest, I will go with thee both in life and death.
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Doe yee hold the power of faith? Say then, what doth it make thee to doe? Shew the obedience of faith: shew me thy faith by thy workes. It is as the plummet on the clockline which makes you strike.
Do ye hold the power of faith? Say then, what does it make thee to do? Show the Obedience of faith: show me thy faith by thy works. It is as the plummet on the clockline which makes you strike.
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It will make you looke upon sinne which pierced Christ, and mourne for it, and cast it out (as Agar the bond-woman) with a, Get thee hence. It is in thee as in the sea, there is that Leviathan and creeping things innumerable:
It will make you look upon sin which pierced christ, and mourn for it, and cast it out (as Agar the bondwoman) with a, Get thee hence. It is in thee as in the sea, there is that Leviathan and creeping things innumerable:
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so there are in thee, master sinnes, and creeping lusts innumerable:
so there Are in thee, master Sins, and creeping Lustiest innumerable:
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but let faith loose upon them, and then as when God made man after his Image, he said, let him have dominion over the fish of the sea, and every creeping thing:
but let faith lose upon them, and then as when God made man After his Image, he said, let him have dominion over the Fish of the sea, and every creeping thing:
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so doth God say to faith, bee it unto thee as thou believest, even against the whole hoaste of sinne.
so does God say to faith, be it unto thee as thou Believest, even against the Whole host of sin.
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It will make you looke upon Christ and love him above all, and delight in all that belong unto him, the word of faith, the prayer of faith, the seales of faith, the houshold of faith,
It will make you look upon christ and love him above all, and delight in all that belong unto him, the word of faith, the prayer of faith, the Seals of faith, the household of faith,
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for it will not let you stroake the head, and strike the body:
for it will not let you stroke the head, and strike the body:
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yea, it will make you desire the appearance of the Lord Iesus, that yee may be with him for ever:
yea, it will make you desire the appearance of the Lord Iesus, that ye may be with him for ever:
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you will stay his leasure, but with winged desires ▪ O make haste my beloved, and bee like the Roe:
you will stay his leisure, but with winged Desires ▪ Oh make haste my Beloved, and be like the Roe:
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come Lord Iesus, come quickly. It will make you look upon God the father, and depend upon him for all things, (for faith reasons thus, if he have given mee Christ,
come Lord Iesus, come quickly. It will make you look upon God the father, and depend upon him for all things, (for faith Reasons thus, if he have given me christ,
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how shall hee not with him give us all things also? ) yea, and submit unto him in all things, (for the children of Abraham, will doe the workes of Abraham; and they which are of the faith are the children of Abraham ): how shall he not with him give us all things also?) yea, and submit unto him in all things, (for the children of Abraham, will do the works of Abraham; and they which Are of the faith Are the children of Abraham):
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yea, and goe boldly to the throne of grace, that yee may have his strength to doe all obedience,
yea, and go boldly to the throne of grace, that ye may have his strength to do all Obedience,
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and to trust in him in hardest times. It will make you look to God the holy Ghost,
and to trust in him in Hardest times. It will make you look to God the holy Ghost,
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and submit to his worke of conviction, and conversion, yea, and to do whatsoever he enableth unto.
and submit to his work of conviction, and conversion, yea, and to do whatsoever he enableth unto.
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Hee is the great master of faculties, who helpeth your infirmities: you take his help by faith and doe it.
He is the great master of faculties, who Helpeth your infirmities: you take his help by faith and do it.
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It will make you looke upon your selves, and worke the worke of God upon your soules with power.
It will make you look upon your selves, and work the work of God upon your Souls with power.
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The fowles pick-up the good seede so soone as it is sowne, because it is not mixed with faith:
The fowls pick-up the good seed so soon as it is sown, Because it is not mixed with faith:
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but the word workes effectually in you that believe. Yea, it will make you fight the battels of God insuperably.
but the word works effectually in you that believe. Yea, it will make you fight the battles of God insuperably.
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When Paul came to Ephesus, there arose no small stirre about that way: so when faith in Christ comes, Herod is troubled, and all Ierusalem:
When Paul Come to Ephesus, there arose no small stir about that Way: so when faith in christ comes, Herod is troubled, and all Ierusalem:
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but faith makes you like the house of David, grow stronger and stronger, and sin like the house of Saul, grow weaker and weaker:
but faith makes you like the house of David, grow Stronger and Stronger, and since like the house of Saul, grow Weaker and Weaker:
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It makes you like Rachel, who wrestled with the wrestlings of Christ, and prevailed. Let the world fight against you:
It makes you like Rachel, who wrestled with the wrestlings of christ, and prevailed. Let the world fight against you:
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this is your victorie, even your faith. Let Satan come; resist him, stedfast in the faith. Let the flesh come; this is your victory, even your faith. Let Satan come; resist him, steadfast in the faith. Let the Flesh come;
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as those beasts had their dominion taken from them, yet their lives were prolonged:
as those beasts had their dominion taken from them, yet their lives were prolonged:
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so faith spoiles the flesh of her Kingdome, though it must live as a Iebusite. Let God himselfe desert and forsake thee, yeth faith saith, though thou kill mee I will trust in thee.
so faith spoils the Flesh of her Kingdom, though it must live as a Iebusite. Let God himself desert and forsake thee, yeth faith Says, though thou kill me I will trust in thee.
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Lastly, faith will make you looke upon your brethren, and fill you with mercy and good workes. When Dorcas believed, shee made coates and garments to cloath the naked.
Lastly, faith will make you look upon your brothers, and fill you with mercy and good works. When Dorcas believed, she made coats and garments to cloth the naked.
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When Tyrus was to believe, shee would nor treasure up merchandise, but get it for them that dwell before the Lord, to eate sufficiently, and for durable cloathing. When Tyre was to believe, she would nor treasure up merchandise, but get it for them that dwell before the Lord, to eat sufficiently, and for durable clothing.
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When the disciples were taught to forgive their brethren, they cried out, Lord increase our faith; as if they should say, faith will doe it:
When the Disciples were taught to forgive their brothers, they cried out, Lord increase our faith; as if they should say, faith will do it:
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the more faith, the more mercy; for if you believe your owne ten thousands forgiven, you will forgive others tens:
the more faith, the more mercy; for if you believe your own ten thousands forgiven, you will forgive Others tens:
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yea, when you looke upon your brethren, faith will move you to draw them to Christ.
yea, when you look upon your brothers, faith will move you to draw them to christ.
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It sets you upon the high mountaines, which doe make the vallies fat with the drops that descend from them, when thou art converted, strengthen thy brethen, saith Christ to Peter. If Andrew have found Christ, hee calls Peter; If Philip have met with him he cals Nathanael. If thou thus have the power of faith, hold it:
It sets you upon the high Mountains, which do make the valleys fat with the drops that descend from them, when thou art converted, strengthen thy brethren, Says christ to Peter. If Andrew have found christ, he calls Peter; If Philip have met with him he calls Nathanael. If thou thus have the power of faith, hold it:
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If thou have it not, be humbled in time, get faith and hold it,
If thou have it not, be humbled in time, get faith and hold it,
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It may bee thou wilt say, what shall I doe to hold it? if then thou wouldst have all in a word, stop thine ears against the enemies of faith;
It may be thou wilt say, what shall I do to hold it? if then thou Wouldst have all in a word, stop thine ears against the enemies of faith;
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I was born in this faith, is a lose plea, it is the gift of God. I was born in this faith, is a loose plea, it is the gift of God.
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Heare duely the friend of faith, the preaching of the Gospel. Pray the praier of faith in the name of Christ.Hear duly the friend of faith, the preaching of the Gospel. Pray the prayer of faith in the name of christ.
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Vse the seals of faith, the sacraments. Keepe experience to nourish and fatten faith. Buy faith, but sell it not for a thousand worlds:Use the Seals of faith, the Sacraments. Keep experience to nourish and fatten faith. Buy faith, but fell it not for a thousand world's:
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part with al domineering sin for it;
part with all domineering since for it;
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they that set not this price upon precious faith, shall never have it, nor ever hold it.
they that Set not this price upon precious faith, shall never have it, nor ever hold it.
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Thus doe and thou shalt give glorie to God, and bring comfort to thy own soule for ever and for ever, Amen.
Thus doe and thou shalt give glory to God, and bring Comfort to thy own soul for ever and for ever, Amen.
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THE SECOND SERMON, on 1 Tim. 1. 19. And a good Conscience. YOu have seene the holding of faith.
THE SECOND SERMON, on 1 Tim. 1. 19. And a good Conscience. YOu have seen the holding of faith.
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The second savoury rule which Paul under the person of Timothie, commends unto us is, when wee have a good conscience to hold that also.
The second savoury Rule which Paul under the person of Timothy, commends unto us is, when we have a good conscience to hold that also.
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Yee must hold a good conscience. As faith is of a flying nature in it selfe;Ye must hold a good conscience. As faith is of a flying nature in it self;
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so is a good conscience too; it hath many wings to flie away from us, the weake owners of it.
so is a good conscience too; it hath many wings to fly away from us, the weak owners of it.
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It flies away, first by feare, Abraham was afraid of the court of Abimelech, and Pharaoh, and therfore weakely taught his wife Sarah to tell a lye:
It flies away, First by Fear, Abraham was afraid of the court of Abimelech, and Pharaoh, and Therefore weakly taught his wife Sarah to tell a lie:
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and Peter was afraid in the high-priests hall, and he denied his master with cursing: Daniel, and the three worthies banished feare from their soules, and would worship God alone,
and Peter was afraid in the High priests hall, and he denied his master with cursing: daniel, and the three worthies banished Fear from their Souls, and would worship God alone,
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and pray unto him what ever came, and so kept a good conscience, whereas Abraham and Peter lost it.
and pray unto him what ever Come, and so kept a good conscience, whereas Abraham and Peter lost it.
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Secondly, by unmercifulnesse: Adonibezeck was cruell, and what a wicked conscience had hee in cutting off the thumbes of seaventie Kings,
Secondly, by unmercifulness: Adoni-bezek was cruel, and what a wicked conscience had he in cutting off the thumbs of seaventie Kings,
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and using them like dogges? Dives was so too, and what a conscience had he in denying the crumbes of his table? Thirdly, By the love of the world: the false Apostles making a faire shew in the flesh, constrained christians to be circumcised;
and using them like Dogs? Dives was so too, and what a conscience had he in denying the crumbs of his table? Thirdly, By the love of the world: the false Apostles making a fair show in the Flesh, constrained Christians to be circumcised;
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onely, least they should suffer persecution for the crosse of Christ: and thus a good conscience did fly away.
only, lest they should suffer persecution for the cross of christ: and thus a good conscience did fly away.
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Fourthly, by the love of sinne: David loved the sweete sinne of Bathshebah; therefore hee contrived the death of Vriah, and so conscience fled.
Fourthly, by the love of sin: David loved the sweet sin of Bathsheba; Therefore he contrived the death of Uriah, and so conscience fled.
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Fiftly, by the love of honour; Achitophel was not honoured above Hushai the Archite, and hee hanged himselfe.
Fifty, by the love of honour; Ahithophel was not honoured above Hushai the Architect, and he hanged himself.
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Adonijah was not honoured above Salomon, and hee ended in rebellion. Bigthan and Teresh had not honour answerable to their minds, and they proved treacherous.Adonijah was not honoured above Solomon, and he ended in rebellion. Bigthan and Teresh had not honour answerable to their minds, and they proved treacherous.
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Haman could not have Mardocaies knee, and all the Jewes (if hee can helpe it) must die for it.Haman could not have Mardocaies knee, and all the Jews (if he can help it) must die for it.
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And thus a good conscience fled from them.
And thus a good conscience fled from them.
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Sixtly, by the guilt and horrour of great sinnes: Iudas was pressed sore with what hee had done,
Sixty, by the guilt and horror of great Sins: Iudas was pressed soar with what he had done,
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and hee went out and hanged himself: and thus a good conscience did flie from him.
and he went out and hanged himself: and thus a good conscience did fly from him.
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Lastly, by the profits of the world:
Lastly, by the profits of the world:
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David, Ieremy, and Iob had not the prosperitie of wicked men, and in a passion they fel to grumbling against God:David, Ieremy, and Job had not the Prosperity of wicked men, and in a passion they fell to grumbling against God:
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Demas had it cast ▪ upon him, and forsooke Paul, and imbraced the present world: and thus good conscience was almost in the first, altogether in the last chased.Demas had it cast ▪ upon him, and forsook Paul, and embraced the present world: and thus good conscience was almost in the First, altogether in the last chased.
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What shall I say? There are some sins of daily incursion, which are lamented, groaned under,
What shall I say? There Are Some Sins of daily incursion, which Are lamented, groaned under,
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and fought against, which may bee lived with, though not lived in, and yet a good conscience may stay by us:
and fought against, which may be lived with, though not lived in, and yet a good conscience may stay by us:
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but if any sinne lay waste the conscience by selfe-libertie, and presumption: good conscience flies, and therefore hold it.
but if any sin lay waste the conscience by selfe-libertie, and presumption: good conscience flies, and Therefore hold it.
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To helpe you in this also, I shall labour to shew you two things: how you may hold a good conscience, and why you must doe it.
To help you in this also, I shall labour to show you two things: how you may hold a good conscience, and why you must do it.
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If yee would hold a good conscience, yee must hold foure things, 1 The light of conscience. 2 The love of conscience. 3 The works of conscience. 4 The charge of conscience.
If ye would hold a good conscience, ye must hold foure things, 1 The Light of conscience. 2 The love of conscience. 3 The works of conscience. 4 The charge of conscience.
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1 The light of conscience must be held.
1 The Light of conscience must be held.
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Be a workeman never so good, hee cannot shew it, if hee want light to doe his worke by: so is it with conscience.
Be a workman never so good, he cannot show it, if he want Light to do his work by: so is it with conscience.
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Now conscience hath a double light: 1 the light of nature, which light still presents some principles to frame our life by,
Now conscience hath a double Light: 1 the Light of nature, which Light still presents Some principles to frame our life by,
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as that there is a God, that hee is to bee worshipped, that we must doe to others,
as that there is a God, that he is to be worshipped, that we must do to Others,
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as wee would bee done unto:
as we would be done unto:
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and if these bee not followed, conscience checks. 2 The light of the word, which fully presents the particulars of those generalls,
and if these be not followed, conscience Checks. 2 The Light of the word, which Fully presents the particulars of those generals,
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and shewes with what, how, and when God is to bee worshipped:
and shows with what, how, and when God is to be worshipped:
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together with that honour, life, honestie, goods, truth, and quietnesse of nature, wherein wee must so doe to others,
together with that honour, life, honesty, goods, truth, and quietness of nature, wherein we must so do to Others,
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as wee would they should doe to us. If yee keepe not both these lights, conscience can never be good.
as we would they should do to us. If ye keep not both these lights, conscience can never be good.
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There are three eies that look upon all things done: There Are three eyes that look upon all things done:
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first, the eye of God who hath all things naked before him. Hee sees and writes with a penne of iron, and point of a diamond:
First, the eye of God who hath all things naked before him. He sees and writes with a pen of iron, and point of a diamond:
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and either hee censures heere, or heereafter. Secondly, the eye of the world: this sees all things manifested;
and either he censures Here, or hereafter. Secondly, the eye of the world: this sees all things manifested;
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and would make you believe, thorough squinteyed jealousie and suspition, that it sees more then it doth, and so passeth censures accordingly. Thirdly, the eye of conscience.
and would make you believe, through squinteyed jealousy and suspicion, that it sees more then it does, and so passes censures accordingly. Thirdly, the eye of conscience.
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This sees all that it is enlightened to see: but if it have not light, it sees not, and censures not;
This sees all that it is enlightened to see: but if it have not Light, it sees not, and censures not;
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therefore hold the light of conscience. The love of conscience must be held, If ye love it not, it will away.
Therefore hold the Light of conscience. The love of conscience must be held, If you love it not, it will away.
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As Iacob, when hee saw Labans ▪ countenance changed, and his wages too, and that ten times, away he goes: so doth conscience.
As Iacob, when he saw Labans ▪ countenance changed, and his wages too, and that ten times, away he Goes: so does conscience.
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As David when he saw himselfe not loved in the court of Saul, away hee goes to the Philistines, Achish, wildernesse, any whither where hee could finde entertainement:
As David when he saw himself not loved in the court of Saul, away he Goes to the philistines, Achish, Wilderness, any whither where he could find entertainment:
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so will conscience deale with you.
so will conscience deal with you.
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As therefore yee say of that you love, I thanke God for this, I would not bee without it:
As Therefore ye say of that you love, I thank God for this, I would not be without it:
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so say of conscience, I thanke God for conscience, I would not bee without it for a thousand worlds:
so say of conscience, I thank God for conscience, I would not be without it for a thousand world's:
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thus hold the love of conscience. The worke of conscience must bee held too.
thus hold the love of conscience. The work of conscience must be held too.
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It is an officer under God to determine, upon information, of all our actions for excusation, accusation, conviction, or conversion:
It is an officer under God to determine, upon information, of all our actions for excusation, accusation, conviction, or conversion:
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and can Gods officers bee idle? The officers of men may bee idle, yea, foundations may be out of course.
and can God's Officers be idle? The Officers of men may be idle, yea, foundations may be out of course.
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The out-ward officers of God may bee idle too:
The outward Officers of God may be idle too:
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magistrates and ministers, may too often be found to bee idol shepheards: but this privie counsellour,
Magistrates and Ministers, may too often be found to be idol shepherds: but this privy counselor,
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and immediate internall officer, conscience, cannot bee idle.
and immediate internal officer, conscience, cannot be idle.
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God sits on the throne with it, and though it seemes to sleepe, yet in still silence it registers all acts and neglects, omissions, and commissions;
God sits on the throne with it, and though it seems to sleep, yet in still silence it registers all acts and neglects, omissions, and commissions;
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and when a man would think that all is forgotten, then ( In an evill day ) it brings forth all,
and when a man would think that all is forgotten, then (In an evil day) it brings forth all,
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and layes it in order before us, to our shame and confusion. Hold therefore the worke of conscience;
and lays it in order before us, to our shame and confusion. Hold Therefore the work of conscience;
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and what is that? It is threefold.
and what is that? It is threefold.
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First, to propound unto you from the light of nature, and the word, what yee ought to bee,
First, to propound unto you from the Light of nature, and the word, what ye ought to be,
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and doe in the whole frame of life, and course of living.
and do in the Whole frame of life, and course of living.
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It layes the rule of GODS Image, and will, before you, and sayes thus you should bee, and doe so and so:
It lays the Rule of GOD'S Image, and will, before you, and Says thus you should be, and do so and so:
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as to Adam, I should not have eaten the forbidden fruit, I should have kept the covenant of my God;
as to Adam, I should not have eaten the forbidden fruit, I should have kept the Covenant of my God;
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for hee said, doe this and live: to David: I should not have committed adultery, or contrived murther;
for he said, do this and live: to David: I should not have committed adultery, or contrived murder;
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for God hath said, thou shalt not doe so. Secondly, to apply (by way of reflection upon themselvs) what yee have beene, or done.
for God hath said, thou shalt not do so. Secondly, to apply (by Way of reflection upon themselves) what ye have been, or done.
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I should have beene, and done so, and so: but I am, and have done thus and thus.
I should have been, and done so, and so: but I am, and have done thus and thus.
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As to Adam, I should not have eaten the forbidden fruit; but I have done it:
As to Adam, I should not have eaten the forbidden fruit; but I have done it:
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to David I should not have committed adultery, and murther; but I have done them: and to all of us, I should have repented, believed, hoped, loved:
to David I should not have committed adultery, and murder; but I have done them: and to all of us, I should have repented, believed, hoped, loved:
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but I have not done them as I ought. Thirdly, to pronounce impartiall judgement upon your persons & actions:
but I have not done them as I ought. Thirdly, to pronounce impartial judgement upon your Persons & actions:
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as therfore I am a wicked man, have done foolishly, and am accursed: or therefore I am in Christ, have done uprightly, and am blessed.
as Therefore I am a wicked man, have done foolishly, and am accursed: or Therefore I am in christ, have done uprightly, and am blessed.
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Thus David, I have gone astray like a lost sheep: thus the prodigal, I have sinned against heaven and before thee:
Thus David, I have gone astray like a lost sheep: thus the prodigal, I have sinned against heaven and before thee:
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thus Paul, I was a persecutor, blasphemer, oppressour: & thus Hezekiah, I have walked before thee with a perfect heart.
thus Paul, I was a persecutor, blasphemer, oppressor: & thus Hezekiah, I have walked before thee with a perfect heart.
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This work of conscience will make you runne out of Sodom with a showre of brimstone at your heeles:
This work of conscience will make you run out of Sodom with a shower of brimstone At your heals:
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or make you passe thorough the wildernesse under a cloud of comfortable protection: therefore hold it.
or make you pass through the Wilderness under a cloud of comfortable protection: Therefore hold it.
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Lastly, the charge of conscience must be held also.
Lastly, the charge of conscience must be held also.
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It hath a large Diocesse over every secret, and every manifest thing of yours in person, or by communion.
It hath a large Diocese over every secret, and every manifest thing of yours in person, or by communion.
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It hath a charge over inclinations. Davids conscience saw the inclinations & pronenesse of his heart to cleave unto the dust,
It hath a charge over inclinations. Davids conscience saw the inclinations & proneness of his heart to cleave unto the dust,
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and therefore hee flies to GOD, encline my heart unto thy testimonies, and not unto covetousnesse.
and Therefore he flies to GOD, incline my heart unto thy testimonies, and not unto covetousness.
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It hath charge over the understanding: therefore Agurs conscience lookes upon that, and complaines, surely I am more brutish then any man, and have not the understanding of Adam in mee.
It hath charge over the understanding: Therefore Agurs conscience looks upon that, and complains, surely I am more brutish then any man, and have not the understanding of Adam in me.
pn31 vhz n1 p-acp dt vvg: av np1 n1 vvz p-acp d, cc vvz, av-j pns11 vbm av-dc j av d n1, cc vhb xx dt n1 pp-f np1 p-acp pno11.
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It hath charge over the memorie: therefore God presents memory to his people, they remembred not the Lord their God: they remembred not the multitude of thy mercies, that their consciences might worke accordingly.
It hath charge over the memory: Therefore God presents memory to his people, they remembered not the Lord their God: they remembered not the multitude of thy Mercies, that their Consciences might work accordingly.
pn31 vhz n1 p-acp dt n1: av np1 vvz n1 p-acp po31 n1, pns32 vvd xx dt n1 po32 n1: pns32 vvd xx dt n1 pp-f po21 n2, cst po32 n2 vmd vvi av-vvg.
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It hath charge over thoughts, wills, affections, and desires. Let the unrighteous man forsake his thoughts, saith God to conscience: the thoughts defile a man, saith Christ to conscience, therfore, how long shall your wicked thoughts lodge within you? yee will not come unto me that ye may bee saved, saith Christ to conscience. Oh how I love thy law!
It hath charge over thoughts, wills, affections, and Desires. Let the unrighteous man forsake his thoughts, Says God to conscience: the thoughts defile a man, Says christ to conscience, Therefore, how long shall your wicked thoughts lodge within you? ye will not come unto me that you may be saved, Says christ to conscience. O how I love thy law!
pn31 vhz n1 p-acp n2, n2, n2, cc vvz. vvb dt j n1 vvi po31 n2, vvz np1 p-acp n1: dt n2 vvb dt n1, vvz np1 p-acp n1, av, c-crq av-j vmb po22 j n2 vvi p-acp pn22? pn22 vmb xx vvn p-acp pno11 cst pn22 vmb vbi vvn, vvz np1 p-acp n1. uh c-crq pns11 vvb po21 n1!
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yea, I love thee dearly O Lord my God; I hate all wicked waies (saith David ) from conscience.
yea, I love thee dearly O Lord my God; I hate all wicked ways (Says David) from conscience.
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My soule longeth for thee, as the hart panteth after rivers of waters; I desire to be dissolved, & to be with Christ, say Davids and Pauls consciences:
My soul Longeth for thee, as the heart pants After Rivers of waters; I desire to be dissolved, & to be with christ, say Davids and Paul's Consciences:
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but wicked mens consciences shall cry at last, wee desired not the knowledge of thy lawes.
but wicked men's Consciences shall cry At last, we desired not the knowledge of thy laws.
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Yea, the charge of Conscience reacheth to your words, and deedes. Yee must give an account of every idle word to God, and your consciences;
Yea, the charge of Conscience reaches to your words, and Deeds. Ye must give an account of every idle word to God, and your Consciences;
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of every idle word, that hath no naturall, civill, or religious end: therefore Davids conscience pleaded against him, that he said in his haste, all men are lyars, even Samuel himselfe in his message from God,
of every idle word, that hath no natural, civil, or religious end: Therefore Davids conscience pleaded against him, that he said in his haste, all men Are liars, even Samuel himself in his message from God,
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and Peters conscience lashed him to the purpose for his detestable words in the high-priests hall.
and Peter's conscience lashed him to the purpose for his detestable words in the High priests hall.
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Davids conscience also comes to his deeds, I have sinned greatly in that I have done; Davids conscience also comes to his Deeds, I have sinned greatly in that I have done;
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I have done very foolishly & Ezra, when he presented others consciences as well as his owne, cried out, and now what shall wee say? for wee have forsaken thy commādements. I have done very foolishly & Ezra, when he presented Others Consciences as well as his own, cried out, and now what shall we say? for we have forsaken thy Commandments.
pns11 vhb vdn av av-j cc np1, c-crq pns31 vvd n2-jn n2 c-acp av c-acp po31 d, vvd av, cc av q-crq vmb pns12 vvi? c-acp pns12 vhb vvn po21 n2.
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O the large charge of Conscience! As ye must hold the light of conscience, the love of conscience, and the worke of conscience;
Oh the large charge of Conscience! As you must hold the Light of conscience, the love of conscience, and the work of conscience;
uh dt j n1 pp-f n1! c-acp pn22 vmb vvi dt n1 pp-f n1, dt n1 pp-f n1, cc dt n1 pp-f n1;
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so hold the charge of conscience, that yee may doe as Paul would have you, hold a good conscience.
so hold the charge of conscience, that ye may do as Paul would have you, hold a good conscience.
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Would you now know the grounds of holding a good conscience? Doe but marke these foure that follow.
Would you now know the grounds of holding a good conscience? Do but mark these foure that follow.
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First, if conscience runne away from you, GOD, & your own soules will be against you.
First, if conscience run away from you, GOD, & your own Souls will be against you.
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Gods eyes are purer then to behold iniquitie, with approbation;God's eyes Are Purer then to behold iniquity, with approbation;
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and when hee with rebukes doth correct man for sinne, as a moath hee makes his beauty to consume away: hee doth not presently thunder out of heaven,
and when he with rebukes does correct man for sin, as a moath he makes his beauty to consume away: he does not presently thunder out of heaven,
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but secretly gnawes out the comfort of their hearts, when hee is to Ephraim as a moath. He makes them plagues to themselves, magor missabib, flying when none pursues, at the sound of a shaking leafe, making every moate a beame,
but secretly gnaws out the Comfort of their hearts, when he is to Ephraim as a moath. He makes them plagues to themselves, magor Missabib, flying when none pursues, At the found of a shaking leaf, making every moat a beam,
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and every beame an whole house. Yea, by conscience he makes them an whole wildernesse of woe.
and every beam an Whole house. Yea, by conscience he makes them an Whole Wilderness of woe.
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Hezekiah complained that God would breake all his bones, that hee could not speak for anguish of spirit, but chattered like a crane or swallow, and mourned like a dove Iobs bitter things that God wrote against him; Hezekiah complained that God would break all his bones, that he could not speak for anguish of Spirit, but chattered like a crane or swallow, and mourned like a dove Jobs bitter things that God wrote against him;
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made him cry out, that the arrowes of the Almightie were within him;
made him cry out, that the arrows of the Almighty were within him;
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scared him with dreames and visions, and made his soule choose strangling and death, rather then life.scared him with dreams and visions, and made his soul choose strangling and death, rather then life.
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Davids bones waxed old with roaring all the day long, and his moysture was like the drought in summer, when Gods arrowes stucke fast in him, thorough the power of conscience. Therefore hold a good conscience. Davids bones waxed old with roaring all the day long, and his moisture was like the drought in summer, when God's arrows stuck fast in him, through the power of conscience. Therefore hold a good conscience.
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Secondly, nothing will doe you good without a good conscience.
Secondly, nothing will do you good without a good conscience.
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Have you all houses, lands, gold, silver, kingdomes, Empires, they will do you no good without this; no nor faith it selfe:
Have you all houses, Lands, gold, silver, kingdoms, Empires, they will do you no good without this; no nor faith it self:
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for a pure heart, and a good conscience, and faith unfayned will goe together; they all worke one for another, a good conscience riseth from a pure heart:
for a pure heart, and a good conscience, and faith unfeigned will go together; they all work one for Another, a good conscience Riseth from a pure heart:
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and faith unfained cannot bee without a good conscience. There is a fourefold sting in sin;
and faith unfeigned cannot be without a good conscience. There is a fourfold sting in since;
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the guilt of sin, the fruits of sin, the service of sin, & the habits of sin.
the guilt of since, the fruits of since, the service of since, & the habits of since.
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Faith in Christ pulls out the two first, & a good conscience from Christ the two last.
Faith in christ pulls out the two First, & a good conscience from christ the two last.
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If therefore yee would have any good of what you have, hold a good conscience. Thirdly, with a good conscience nothing can doe you hurt.
If Therefore ye would have any good of what you have, hold a good conscience. Thirdly, with a good conscience nothing can do you hurt.
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It stands out against all the world.
It Stands out against all the world.
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Let slanders come, Paul sets the sentence of his conscience against them, with me it is a very small thing that I should be judged of you, or of mās Iudgment:
Let slanders come, Paul sets the sentence of his conscience against them, with me it is a very small thing that I should be judged of you, or of men Judgement:
vvb n2 vvi, np1 vvz dt n1 pp-f po31 n1 p-acp pno32, p-acp pno11 pn31 vbz dt av j n1 cst pns11 vmd vbi vvn pp-f pn22, cc pp-f ng1 n1:
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for I know nothing by my selfe: for I know nothing by my self:
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& though this justifie me not before God, yet it comforts me against your clamors, Let a thousand troubles come, Iob sets his conscience against them all.
& though this justify me not before God, yet it comforts me against your clamours, Let a thousand Troubles come, Job sets his conscience against them all.
cc cs d vvb pno11 xx p-acp np1, av pn31 vvz pno11 p-acp po22 n2, vvb dt crd n2 vvn, np1 vvz po31 n1 p-acp pno32 d.
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Let mine adversary (saith he) write a booke against me, I would take it upon my shoulder,Let mine adversary (Says he) write a book against me, I would take it upon my shoulder,
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and binde it as a crown, and declare my steps, & goe as a Prince against him,
and bind it as a crown, and declare my steps, & go as a Prince against him,
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yea, a good conscience shal go with you thorough the pikes of death, and the grave.
yea, a good conscience shall go with you through the pikes of death, and the grave.
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The warfare of our faith, & hope, shall end in sight, and having but our love out of a good conscience, shall passe all, and continue for ever.
The warfare of our faith, & hope, shall end in sighed, and having but our love out of a good conscience, shall pass all, and continue for ever.
dt n1 pp-f po12 n1, cc n1, vmb vvi p-acp n1, cc vhg p-acp po12 n1 av pp-f dt j n1, vmb vvi d, cc vvi p-acp av.
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Lastly, a good conscience carries with it more then the whole world to do us good.
Lastly, a good conscience carries with it more then the Whole world to do us good.
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It carries God along with it.
It carries God along with it.
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If God go with an ill conscience to accuse, much more with a good one to excuse & comfort.
If God go with an ill conscience to accuse, much more with a good one to excuse & Comfort.
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The sentence is the judgment of conscience, but as Gods interpreter:
The sentence is the judgement of conscience, but as God's interpreter:
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& what conscience speaks (when it is well regulated) God confirms, as ye see in Adam for ill, and in Iob for good.
& what conscience speaks (when it is well regulated) God confirms, as you see in Adam for ill, and in Job for good.
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It carries all the host of heaven and earth along, as Gods great and mighty train.
It carries all the host of heaven and earth along, as God's great and mighty train.
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The good conscience of Daniel is attended with mild lyons; of the three confessors, with an unburning fire;
The good conscience of daniel is attended with mild lyons; of the three Confessors, with an unburning fire;
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of penitent Ionah, with a sanctuary in the hellish belly of the whale; of Elijah with a raven to cook & cater for him;
of penitent Jonah, with a sanctuary in the hellish belly of the whale; of Elijah with a raven to cook & cater for him;
a-acp j-jn np1, p-acp dt n1 p-acp dt j n1 pp-f dt n1; pp-f np1 p-acp dt n1 p-acp n1 cc n1 p-acp pno31;
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and of Elisha with an army of Angels to guard him. And if yours bee not so attended, it is with better;
and of Elisha with an army of Angels to guard him. And if yours bee not so attended, it is with better;
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with the immortal seed of the word to make you bring forth unto life, and with powerfull praier, which landed Ionah, quenched the thirst of Sāpson, slew an hundred fourscore and five thousand enemies, stopt the course of the sun,
with the immortal seed of the word to make you bring forth unto life, and with powerful prayer, which landed Jonah, quenched the thirst of Sāpson, slew an hundred fourscore and five thousand enemies, stopped the course of the sun,
p-acp dt j n1 pp-f dt n1 pc-acp vvi pn22 vvb av p-acp n1, cc p-acp j n1, r-crq vvd np1, vvd dt n1 pp-f np1, vvd dt crd crd cc crd crd n2, vvd dt n1 pp-f dt n1,
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and is the wel-pleasing bonds of God to hold him close to you for obtaining all good. Therefore hold a good conscience.
and is the Well-pleasing bonds of God to hold him close to you for obtaining all good. Therefore hold a good conscience.
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Thus you see how you may hold a good conscience, & the grounds of it.
Thus you see how you may hold a good conscience, & the grounds of it.
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Oh that I could now dwell in your souls, to set them on work, totry whether you conforme to this rule of holding a good conscience, yea or no.
O that I could now dwell in your Souls, to Set them on work, totry whither you conform to this Rule of holding a good conscience, yea or no.
uh cst pns11 vmd av vvi p-acp po22 n2, pc-acp vvi pno32 p-acp n1, n1 cs pn22 vvi p-acp d n1 pp-f vvg dt j n1, uh cc uh-dx.
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I finde some good people, who (being clouded with temptations) think they have no conscience at all, and therefore that they cannot hold it.
I find Some good people, who (being clouded with temptations) think they have no conscience At all, and Therefore that they cannot hold it.
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They look for more in themselves then God hath given: They measure Gods sea, not their own buckets:
They look for more in themselves then God hath given: They measure God's sea, not their own buckets:
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and are therfore unquiet, because they have no more. They set patternes before them too high for them to reach at an instant:
and Are Therefore unquiet, Because they have no more. They Set patterns before them too high for them to reach At an instant:
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Abrahams full saile of faith, Pauls chariot of conscience, and those first Christians extasies of joy, with joy unspeakeable and glorious even in the fiery triall: Abrahams full sail of faith, Paul's chariot of conscience, and those First Christians ecstasies of joy, with joy unspeakable and glorious even in the fiery trial:
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927
and if they are not thus (though their cases differ) downe they fall.
and if they Are not thus (though their cases differ) down they fallen.
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183
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928
They reade themselves still in a lecture of the law, and look for a deal of legall righteousnes to purge cōscience,
They read themselves still in a lecture of the law, and look for a deal of Legal righteousness to purge conscience,
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183
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929
before Iustification by the bloud of Christ, made theirs by faith, to pacifie it:
before Justification by the blood of christ, made theirs by faith, to pacify it:
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183
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930
& if they have not, at the first leap what they would, they put off good conscience,
& if they have not, At the First leap what they would, they put off good conscience,
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183
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931
as the high-priest Iudas, what is that to us?
as the High Priest Iudas, what is that to us?
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183
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932
I find more wicked people, who think they have all good conscience. They sleepe out the storme,
I find more wicked people, who think they have all good conscience. They sleep out the storm,
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184
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933
and doe not feele the heart-quake. The God of this world blinds them with prosperity. If he can, they shal not faile of profit, pleasure, or honor, while the vines,
and do not feel the heartquake. The God of this world blinds them with Prosperity. If he can, they shall not fail of profit, pleasure, or honour, while the vines,
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184
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934
& olives, and fig-trees are blasted, the brābles grow to a full height: therefore their consciences cannot but be good.
& Olive, and figtrees Are blasted, the brambles grow to a full height: Therefore their Consciences cannot but be good.
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184
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935
They are rock't a sleepe, and are not awake yet, they look not into the perfect law of liberty,
They Are rocked a sleep, and Are not awake yet, they look not into the perfect law of liberty,
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184
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936
and therefore (for want of fight) covenant with hell and death.
and Therefore (for want of fight) Covenant with hell and death.
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184
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937
They have leasure to doe nothing but to draw iniquity with cords of vanity, and sin as it were with cart-ropes: they still their consciences with sweet words, They have leisure to do nothing but to draw iniquity with cords of vanity, and since as it were with Cart-ropes: they still their Consciences with sweet words,
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184
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938
& couzen them with outward formality. They are in their owne delights, as in their own proper places:
& cozen them with outward formality. They Are in their own delights, as in their own proper places:
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184
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939
and then as elements are not heavy when they are where they would be: so sinne troubles not their consciences while it is in its center.
and then as elements Are not heavy when they Are where they would be: so sin Troubles not their Consciences while it is in its centre.
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184
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940
They are dead in sinnes and trespasses; and if you lay the load of the whole world upō a dead man, he feels it not:
They Are dead in Sins and Trespasses; and if you lay the load of the Whole world upon a dead man, he feels it not:
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184
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941
so, nor conscience the heavy burthen of sin.
so, nor conscience the heavy burden of since.
av, ccx n1 dt j n1 pp-f n1.
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184
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942
But as a melancholick man, in his passionate pleasures forgets his owne thoughts, but when the game is ended, he thinks more dismally,
But as a melancholic man, in his passionate pleasures forgets his own thoughts, but when the game is ended, he thinks more dismally,
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184
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943
though for the present he is set up to the merry pinne:
though for the present he is Set up to the merry pin:
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184
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944
so the poore sinner layes aside his pensivenesse to indulge to his presenr fancy, till the time of rousing comes.
so the poor sinner lays aside his pensiveness to indulge to his presenr fancy, till the time of rousing comes.
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184
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945
Hence, or from such like springs, wicked men thinke they have a good conscience, and therfore they thinke they hold it:
Hence, or from such like springs, wicked men think they have a good conscience, and Therefore they think they hold it:
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184
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946
therefore it behoves you to try whether you hold a good conscience, yea or no.
Therefore it behoves you to try whither you hold a good conscience, yea or no.
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184
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947
Do ye hold the light of conscience? good soules do desire to enform themselves in every particle of Gods will for faith and manners,
Do you hold the Light of conscience? good Souls do desire to inform themselves in every particle of God's will for faith and manners,
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185
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948
As a good master desires to give light to his servants, that they may see to work:
As a good master Desires to give Light to his Servants, that they may see to work:
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185
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949
so deale good christians with conscience.
so deal good Christians with conscience.
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185
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950
But do not you love ignorance? Indeed, ye come to the church, and heare the word,
But do not you love ignorance? Indeed, you come to the Church, and hear the word,
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185
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951
but yee quickly lay it aside, like a strait payr of shoes, wherein he cannot go in ease.
but ye quickly lay it aside, like a strait pair of shoes, wherein he cannot go in ease.
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185
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952
How shall conscience work (think you) if it have no light? There is an in bred light which will helpe in some things;
How shall conscience work (think you) if it have no Light? There is an in bred Light which will help in Some things;
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185
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953
but if ye have not that sowed light which the sower went out to sowe by the word of Christ, it is not so good as it should.
but if you have not that sowed Light which the sour went out to sow by the word of christ, it is not so good as it should.
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185
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954
Workes of darknesse will bee committed by men •n darkenesse, who love not light, because their deedes are evill: Works of darkness will be committed by men •n darkness, who love not Light, Because their Deeds Are evil:
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185
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955
Doe yee therefore hold the light of conscience? Do ye hold the love of conscience? you will all say, yes:
Do ye Therefore hold the Light of conscience? Do you hold the love of conscience? you will all say, yes:
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185
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956
& I grant that ye love it as a dog loves a cudgel.
& I grant that you love it as a dog loves a cudgel.
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186
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957
It is ready to smite you at every turne, as it can spy day at a little hole,
It is ready to smite you At every turn, as it can spy day At a little hold,
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186
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958
and to make your hearts heavy in the midst of laughter, and doe you love this? A good mans loves it dearly.
and to make your hearts heavy in the midst of laughter, and do you love this? A good men loves it dearly.
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186
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959
Oh saith he, let mee have a good conscience stil! let a righteous conscience smite mee stil:
O Says he, let me have a good conscience still! let a righteous conscience smite me still:
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186
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960
let it bee my counsellour, comforter, corrector stil. But had you not rather be without it? yee cannot gaine so much as you would for cōscience:
let it be my counselor, comforter, corrector stil. But had you not rather be without it? ye cannot gain so much as you would for conscience:
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186
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961
ye cannot drink so freely of pleasure as you would for conscience: ye cannot advance your selves as you would for conscience, Oh how it troubles you!
you cannot drink so freely of pleasure as you would for conscience: you cannot advance your selves as you would for conscience, O how it Troubles you!
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186
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962
therefore ye wound it, smother it, stop the mouth of it, and will not heare it,
Therefore you wound it, smother it, stop the Mouth of it, and will not hear it,
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186
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963
though a good man might by it bee satisfied from himselfe, Is this to hold the love of conscience?
though a good man might by it be satisfied from himself, Is this to hold the love of conscience?
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186
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964
Do ye hold the worke of conscience? A good man will let it perfect its work in the feare of God. He propounds fairly;
Do you hold the work of conscience? A good man will let it perfect its work in the Fear of God. He propounds fairly;
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187
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965
he that is broken hearted shall bee comforted: he that is weary and pressed down with sinnes shal be refreshed:
he that is broken hearted shall be comforted: he that is weary and pressed down with Sins shall be refreshed:
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966
he that fights the good fight of faith, shall have the crown of life:
he that fights the good fight of faith, shall have the crown of life:
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187
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967
he that adds to his faith knowledge, to his knowledge vertue, & so forth, shall make his calling and election sure, because he shal neither be barren nor unfruitfull:
he that adds to his faith knowledge, to his knowledge virtue, & so forth, shall make his calling and election sure, Because he shall neither be barren nor unfruitful:
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187
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968
hee that hath the fruits of the spirit, against him there is no law to condemne. Hee applies as truely:
he that hath the fruits of the Spirit, against him there is no law to condemn. He Applies as truly:
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187
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969
but I have a broken heart, I am weary of sin, I fight faithfully according to strēgth received, I chaine my graces together in act (as occasion is offered) as I have them in habit,
but I have a broken heart, I am weary of since, I fight faithfully according to strength received, I chain my graces together in act (as occasion is offered) as I have them in habit,
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970
and as I have the fruits of the spirit in me:
and as I have the fruits of the Spirit in me:
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187
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971
therefore hee concludes as necessarily, therfore so long as I continue in this estate, I shal have comfort heere, and salvation hereafter.
Therefore he concludes as necessarily, Therefore so long as I continue in this estate, I shall have Comfort Here, and salvation hereafter.
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187
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972
A wicked man wil sometimes suffer conscience to work too, according to light:
A wicked man will sometime suffer conscience to work too, according to Light:
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187
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973
Abimelechs conscience will not let him wrong Abrahams wife, which comes not because the conscience is good out of faith unfained, Abimelechs conscience will not let him wrong Abrahams wife, which comes not Because the conscience is good out of faith unfeigned,
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187
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974
but good out of feare and awe. But tell me:
but good out of Fear and awe. But tell me:
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187
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975
doe yee suffer conscience to worke in all things? Then would yee so powerfully conclude against your selves, that yee must say, I must amend, or perish.
do ye suffer conscience to work in all things? Then would ye so powerfully conclude against your selves, that ye must say, I must amend, or perish.
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(9) sermon (DIV1)
187
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976
No unrighteous person what ever, whether fornicator, adulterer, reviler, drunkard, covetous person, extortioner, shal inherit the kingdome of heaven:No unrighteous person what ever, whither fornicator, adulterer, reviler, drunkard, covetous person, extortioner, shall inherit the Kingdom of heaven:
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187
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977
but I am so, and so; therefore in this estate, I shall never get heaven.
but I am so, and so; Therefore in this estate, I shall never get heaven.
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187
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978
Hee that neglects the call of God, shal call upon God, and God will not heare,
He that neglects the call of God, shall call upon God, and God will not hear,
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979
but laugh when his destruction comes: but I have done so; therefore God will deale so with mee.
but laugh when his destruction comes: but I have done so; Therefore God will deal so with me.
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187
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980
Hee that being often reproved, hardneth his necke, shall suddenly be destroyed without remedy: but I have hardened my necke against all reproofes; He that being often reproved, Hardeneth his neck, shall suddenly be destroyed without remedy: but I have hardened my neck against all reproofs;
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187
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981
therfore what may I look for (if I amend not) but destruction? Doe ye thus conclude for your amendment? Doe ye not rather conclude quite otherwise? Gods word saith so, & so;
Therefore what may I look for (if I amend not) but destruction? Do you thus conclude for your amendment? Do you not rather conclude quite otherwise? God's word Says so, & so;
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187
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982
but I do not so do; or if I do otherwise, God will save sinners, and I shall escape.
but I do not so do; or if I do otherwise, God will save Sinners, and I shall escape.
cc-acp pns11 vdb xx av vdi; cc cs pns11 vdb av, np1 vmb vvi n2, cc pns11 vmb vvi.
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187
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983
Is this to hold the worke of coscience?
Is this to hold the work of conscience?
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984
Lastly, doe yee hold the charge of conscience? What an universal bishopricke hath conscience over the whole man,
Lastly, do ye hold the charge of conscience? What an universal bishopric hath conscience over the Whole man,
ord, vdb pn22 vvi dt n1 pp-f n1? q-crq dt j n1 vhz n1 p-acp dt j-jn n1,
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188
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985
and all of man? There is no inclination, imagination, power, thought, word, or deed,
and all of man? There is no inclination, imagination, power, Thought, word, or deed,
cc d pp-f n1? pc-acp vbz dx n1, n1, n1, n1, n1, cc n1,
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986
but it is under the power of conscience, and do ye hold this? Davids conscience looked to his inclinations;
but it is under the power of conscience, and do you hold this? Davids conscience looked to his inclinations;
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987
I was upright before God, and kept my selfe from my wickednesse. Agurs conscience looked to his understanding & thoughts;
I was upright before God, and kept my self from my wickedness. Agurs conscience looked to his understanding & thoughts;
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988
if thou hast done foolishly, if thou have thought evill, lay thy hand upon thy mouth.
if thou hast done foolishly, if thou have Thought evil, lay thy hand upon thy Mouth.
cs pns21 vh2 vdn av-j, cs pns21 vhi vvn j-jn, vvb po21 n1 p-acp po21 n1.
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188
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989
Davids conscience looked to his words; I will keepe my mouth with a bridle: and to his deeds, I said I will take heede unto my waies. Davids conscience looked to his words; I will keep my Mouth with a bridle: and to his Deeds, I said I will take heed unto my ways.
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188
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990
But as Christ did mourn within himselfe, when he saw the multitude, because they were as sheepe without a shepherd:
But as christ did mourn within himself, when he saw the multitude, Because they were as sheep without a shepherd:
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991
so may you for the neglect of conscience in all these. Yee are inclined to every evil way, yet conscience takes no notice. so may you for the neglect of conscience in all these. Ye Are inclined to every evil Way, yet conscience Takes no notice.
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188
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992
How is your understanding overwhelmed with ignorance, and stuffed with worldly vanity? How are your memories charged with unprofitables,
How is your understanding overwhelmed with ignorance, and stuffed with worldly vanity? How Are your memories charged with unprofitables,
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993
and your affections lavished wickedly, and yet conscience is silent? your thoughts, words, and deedes, are not visited by conscience as they should.
and your affections lavished wickedly, and yet conscience is silent? your thoughts, words, and Deeds, Are not visited by conscience as they should.
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It neither viewes, nor censures, nor corrects, as is meete.
It neither views, nor censures, nor corrects, as is meet.
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Oh why doe you not hold conscience? Let it looke to every secret, and when it knows the duty, let it looke about and apply it (as need is) to every part & power of body and soule.
O why do you not hold conscience? Let it look to every secret, and when it knows the duty, let it look about and apply it (as need is) to every part & power of body and soul.
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This will work amendment for the present, and care for the time to come, and so shall yee hold conscience.
This will work amendment for the present, and care for the time to come, and so shall ye hold conscience.
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It may be you will say, how shall I helpe my selfe forward to such a glorious work? I answer, Get a a rich mine of grace and duty into your hearts.
It may be you will say, how shall I help my self forward to such a glorious work? I answer, Get a a rich mine of grace and duty into your hearts.
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As a good man hath a good treasure in his heart:
As a good man hath a good treasure in his heart:
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so must you, by laying up the word in your hearts, and binding it to your hearts, by a powerful impression.
so must you, by laying up the word in your hearts, and binding it to your hearts, by a powerful impression.
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Present this treasure to your consciences, that it may make you smite your selves upon your thighes, and say, what have I done? Then walke in the presence of God, as David, when I awake, I am ever before thee: and then the servant will worke when hee is before his master. Present this treasure to your Consciences, that it may make you smite your selves upon your thighs, and say, what have I done? Then walk in the presence of God, as David, when I awake, I am ever before thee: and then the servant will work when he is before his master.
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Next, have a setled watchfulnesse over all your wayes, covenanting with heart, eyes, tongue, and hand, not wilfully to sinne against God.
Next, have a settled watchfulness over all your ways, covenanting with heart, eyes, tongue, and hand, not wilfully to sin against God.
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And lastly, commit your waeyes to GOD by hearty prayers, and hee will rectifie all by the bloud and spirit of your JESVS:
And lastly, commit your waeyes to GOD by hearty Prayers, and he will rectify all by the blood and Spirit of your JESUS:
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and so, surely, shall you hold both faith, and a good conscience too, to the comfort of your soules,
and so, surely, shall you hold both faith, and a good conscience too, to the Comfort of your Souls,
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and to the Glory of your GOD, to whom bee praise, power, and Glory now, and for ever, Amen. FINIS.
and to the Glory of your GOD, to whom be praise, power, and Glory now, and for ever, Amen. FINIS.
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