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DAVIDS DESIRES. PSAL. 27.4.
DAVIDS DESIRES. PSALM 27.4.
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One thing haue I desired of the Lord, that will I require, that I may dwell in the house of the Lord all the daies of my life, to behold the beauty of the Lord,
One thing have I desired of the Lord, that will I require, that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord,
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and to inquire in his Temple.
and to inquire in his Temple.
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WE haue often, from this place, beene full fed and fatted with Sermons from Texts which haue put both Iudges,
WE have often, from this place, been full fed and fatted with Sermons from Texts which have put both Judges,
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and Iurers, Lawyers, Plaintiffes, and Defendants, in minde of such duties as God doth require at their hands:
and Jurors, Lawyers, Plaintiffs, and Defendants, in mind of such duties as God does require At their hands:
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If you will giue mee leaue this one time to digresse, I shall striue to winde vp your hearts to heauen, to kindle your affections to religion, and religious duties;
If you will give me leave this one time to digress, I shall strive to wind up your hearts to heaven, to kindle your affections to Religion, and religious duties;
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knowing assuredly, that if once we be good men, we shall also be good Common-wealths men,
knowing assuredly, that if once we be good men, we shall also be good Commonwealths men,
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and doe nothing but that which is iust in the sight of God and Man.
and do nothing but that which is just in the sighed of God and Man.
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We reade of the Bird of Paradise, that shee hauing no legs, neuer toucheth the earth,
We read of the Bird of Paradise, that she having no legs, never touches the earth,
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but liueth in the aire with the vapors which arise from below, till she dieth, and then shee falleth to the ground, and is discouered.
but lives in the air with the vapours which arise from below, till she Dieth, and then she falls to the ground, and is discovered.
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Many such birds of Paradise hath our God, who though they sucke vpon earthly things for their necessarie releefe and maintenance,
Many such Birds of Paradise hath our God, who though they suck upon earthly things for their necessary relief and maintenance,
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yet haue their conuersation in heauen, and are neuer discouered to be more earthly, than when by death they are brought into the wombe and embracings of the earth their common mother.
yet have their Conversation in heaven, and Are never discovered to be more earthly, than when by death they Are brought into the womb and embracings of the earth their Common mother.
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Amongst the rest DAVID hath been famous in this kinde, whose deuotions doe discouer such liuely graces, such mortified lusts, such a heauenly minde,
among the rest DAVID hath been famous in this kind, whose devotions do discover such lively graces, such mortified Lustiest, such a heavenly mind,
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and such an anatomie of a good soule (as the Psalmes are aptly called) that as it was with Ierome, when he had read the life and death of Hilarion, he folded vp his booke and said, Well Hilarion, thou shalt be the Champion whom I will follow:
and such an anatomy of a good soul (as the Psalms Are aptly called) that as it was with Jerome, when he had read the life and death of Hilarion, he folded up his book and said, Well Hilarion, thou shalt be the Champion whom I will follow:
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so it may be with vs when we reade the sweet precepts and godly patternes of deuotion in Dauid, we may iustly cry out, Well Dauid, thou shalt be the champion whom we will follow.
so it may be with us when we read the sweet Precepts and godly patterns of devotion in David, we may justly cry out, Well David, thou shalt be the champion whom we will follow.
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Through the whole bodie of the Psalmes he hath discouered wonders in this kinde; neither is this Psalme barren.
Through the Whole body of the Psalms he hath discovered wonders in this kind; neither is this Psalm barren.
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For ye may finde a threefold peece of deuotion in it. The first is shewed by eleuation:
For you may find a threefold piece of devotion in it. The First is showed by elevation:
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when by an exuberancie of speech he lifteth vp his heart, and draweth it to cling close vnto God amid all his enemies, as his light, saluation, and strength.
when by an exuberancy of speech he lifts up his heart, and draws it to cling close unto God amid all his enemies, as his Light, salvation, and strength.
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The second is shewed by admiration:
The second is showed by admiration:
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when he draweth his heart from all the world to loue those meanes wherein God doth communicate himselfe vnto vs. The third is shewed by petition:
when he draws his heart from all the world to love those means wherein God does communicate himself unto us The third is showed by petition:
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whereby he draweth his heart to rest vpon God to be vnto him as he had said,
whereby he draws his heart to rest upon God to be unto him as he had said,
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and to doe vnto him as he had desired.
and to do unto him as he had desired.
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We haue to doe, you see, with the second discouery of DAVIDS deuotion, that is, his admiration, secretly implied in the frame of his whole speech. We have to do, you see, with the second discovery of DAVIDS devotion, that is, his admiration, secretly implied in the frame of his Whole speech.
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Wherein by the heauenly disposition of his desires, hee doth shew his dependance vpon God in his ordinarie course of offering grace.
Wherein by the heavenly disposition of his Desires, he does show his dependence upon God in his ordinary course of offering grace.
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For whereas the soules of men are considered, either according to their vnderstandings, or according to their desires and appetites reasonable & sensitiue:
For whereas the Souls of men Are considered, either according to their understandings, or according to their Desires and appetites reasonable & sensitive:
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DAVID hauing exercised his vnderstanding in the beholding of God, as he was to him,
DAVID having exercised his understanding in the beholding of God, as he was to him,
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and as he would be to his enemies, doth here exercise his desires to Gods house.
and as he would be to his enemies, does Here exercise his Desires to God's house.
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Touching which desires these three things offer themselues to our consideration. 1. The office of his desires:
Touching which Desires these three things offer themselves to our consideration. 1. The office of his Desires:
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which is shewed in two things:
which is showed in two things:
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1. The first is their choise [ One thing haue I desired ] They chose one thing aboue the rest.
1. The First is their choice [ One thing have I desired ] They chosen one thing above the rest.
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2. The second is their constancie [ That will I seeke. ] He doth prosecute his desires, and will not let them vanish to no purpose.
2. The second is their constancy [ That will I seek. ] He does prosecute his Desires, and will not let them vanish to no purpose.
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2. The obiect of his desires [ The house of God. ] There was nothing after which his heart panted more eagerly than Gods house.
2. The Object of his Desires [ The house of God. ] There was nothing After which his heart panted more eagerly than God's house.
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3. The motiues of his desires: which are two; 1. The worth of Gods house in it selfe:
3. The motives of his Desires: which Are two; 1. The worth of God's house in it self:
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[ Beauty, ] amenitie, or sweet and amiable presentment, which it offereth and holdeth out to the godly view.[ Beauty, ] amenity, or sweet and amiable presentment, which it Offereth and holds out to the godly view.
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2. The worth of Gods house to DAVID: [ To inquire in his Temple.
2. The worth of God's house to DAVID: [ To inquire in his Temple.
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] There he could haue matter of direction in such doubts and difficulties as did arise in his whole course.] There he could have matter of direction in such doubts and difficulties as did arise in his Whole course.
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In the opening and applying of these seuerall parts, let vs in the feare of God take diligent heed,
In the opening and applying of these several parts, let us in the Fear of God take diligent heed,
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and desire God that a voice behind vs may so worke vpon the hid man of the heart, that our hearts may answer to DAVIDS heart,
and desire God that a voice behind us may so work upon the hid man of the heart, that our hearts may answer to DAVIDS heart,
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as the face of man answereth to the face of man in the water, to our endlesse comfort.
as the face of man Answers to the face of man in the water, to our endless Comfort.
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The first thing which we are to consider in the office of DAVIDS desires, is their choise. The First thing which we Are to Consider in the office of DAVIDS Desires, is their choice.
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Concerning which choise I offer this point to your consideration, that The desires of Gods children are reserued for speciall vses.
Concerning which choice I offer this point to your consideration, that The Desires of God's children Are reserved for special uses.
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It is a good Art to learne to limit our desires. By nature they are boundlesse:
It is a good Art to Learn to limit our Desires. By nature they Are boundless:
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the thirst whereof it is impossible that we should q•ench and satisfie, but b• filling them with God.
the thirst whereof it is impossible that we should q•ench and satisfy, but b• filling them with God.
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For herein is seene the wisdome of God, that he hath made them of such an ample cap•citie,
For herein is seen the Wisdom of God, that he hath made them of such an ample cap•citie,
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as we, perceiuing no other thing to be able to satisfie them, may conclude that they are reserued for a more infinite obiect:
as we, perceiving no other thing to be able to satisfy them, may conclude that they Are reserved for a more infinite Object:
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which being perceiued of Gods children, herein is imployed that skill which God hath giuen them to call home their desires from all other things to those things for which they are r•serued. Desire you the best gifts:
which being perceived of God's children, herein is employed that skill which God hath given them to call home their Desires from all other things to those things for which they Are r•serued. Desire you the best Gifts:
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and Couet spirituall gifts; there are precepts. Thou shalt not couet any thing that is thy neighbours; there is a prohibition.
and Covet spiritual Gifts; there Are Precepts. Thou shalt not covet any thing that is thy neighbours; there is a prohibition.
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Paul desired no mans gold, siluer, or apparell: a•d he desired to know nothing among the Corinthians, but Iesus Christ and him crucified; there is practise. Paul desired no men gold, silver, or apparel: a•d he desired to know nothing among the Corinthians, but Iesus christ and him Crucified; there is practice.
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And the Scripture setteth downe the punishment o• those who desired what they should not, with the name of remembrance, Kibroth-Hattaauah, that is, the graue of lu•t. To what end else are those precepts, that prohibition, Pauls patterne,
And the Scripture sets down the punishment o• those who desired what they should not, with the name of remembrance, Kibroth-Hattaauah, that is, the graven of lu•t. To what end Else Are those Precepts, that prohibition, Paul's pattern,
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and this iudgement set downe, but to inforce this truth, that our desires ought to be reserued.
and this judgement Set down, but to enforce this truth, that our Desires ought to be reserved.
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Oh therefore that we had hearts carefully to put limits vnto them, and to spend them as they should be spent!
O Therefore that we had hearts carefully to put Limits unto them, and to spend them as they should be spent!
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It is too true (as our God knoweth, and our owne consciences) that our desires are too too bad, being infinitely carried to worldlinesse and wickednesse.
It is too true (as our God Knoweth, and our own Consciences) that our Desires Are too too bad, being infinitely carried to worldliness and wickedness.
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By them we haue no peace, but are like the raging Sea foaming vp mire and dirt.
By them we have no peace, but Are like the raging Sea foaming up mire and dirt.
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By them our neighbour can neither keepe house, nor wife, nor goods, nor seruant, nor cattel,
By them our neighbour can neither keep house, nor wife, nor goods, nor servant, nor cattle,
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nor any thing that is his.
nor any thing that is his.
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By them we are made like the daughters of the Horseleech, crying, Giue, Giue; and haue enlarged our hearts like Hell which neuer crieth Ho. By them the rulers loue to say with shame, Bring yee:
By them we Are made like the daughters of the Horseleech, crying, Give, Give; and have enlarged our hearts like Hell which never cries Ho. By them the Rulers love to say with shame, Bring ye:
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and Felix was often moued by them to grope Paul, hoping that he should haue found some money.
and Felix was often moved by them to grope Paul, hoping that he should have found Some money.
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By them sometimes Iudges heare persons speake, and not causes: & Iurers will pollute their consciences for a friend. By them sometime Judges hear Persons speak, and not Causes: & Jurors will pollute their Consciences for a friend.
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They are our greedy desires, which are the causes of many crafty trauerse, repeales, delayes, demurres, writs of errour, non-suits, excuses,
They Are our greedy Desires, which Are the Causes of many crafty traverse, repeals, delays, demurs, writs of error, nonsuits, excuses,
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and yet when the most is grasped in, the heart is not at rest.
and yet when the most is grasped in, the heart is not At rest.
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Alas, what beauty is in this? Giue me leaue to propound (as in the sight and presence of God) two sorts of things to your considerations. 1. Rules of limitation for our desires. 2. Motiues to stirre vs vp so to rule them.
Alas, what beauty is in this? Give me leave to propound (as in the sighed and presence of God) two sorts of things to your considerations. 1. Rules of limitation for our Desires. 2. Motives to stir us up so to Rule them.
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First, for the limiting of our desires, let vs write in our hearts these three rules.
First, for the limiting of our Desires, let us write in our hearts these three rules.
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First, in worldly things let vs only desire necessaries:
First, in worldly things let us only desire necessaries:
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for if we desire neuer so much, there is to be found at the least a double defect in the things desired.
for if we desire never so much, there is to be found At the least a double defect in the things desired.
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First, there is no Sufficiencie in them: for all the world is too little for our appetites;
First, there is no Sufficiency in them: for all the world is too little for our appetites;
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they being like fire, on which the more wood is laid, the higher the flame riseth. The reason whereof is this;
they being like fire, on which the more wood is laid, the higher the flame Riseth. The reason whereof is this;
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because our soules were made for God:
Because our Souls were made for God:
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as therefore no man can fill a chest or bagge with learning, because they were not made for it;
as Therefore no man can fill a chest or bag with learning, Because they were not made for it;
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so none can fill their desires with the world, because they were made for God. Secondly, there is no Perpetuitie in them:
so none can fill their Desires with the world, Because they were made for God. Secondly, there is no Perpetuity in them:
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for either we are taken from them, as it is said to the rich foole in the Gospell, O foole, this night shall thy soule be taken from thee;
for either we Are taken from them, as it is said to the rich fool in the Gospel, Oh fool, this night shall thy soul be taken from thee;
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or else they are taken from vs, both when they perish in themselues by their corruptible nature,
or Else they Are taken from us, both when they perish in themselves by their corruptible nature,
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as the rich mans gold in his chest and fold in his field; as also when they perish to vs, as Iobs substance by theeues and windes.
as the rich men gold in his chest and fold in his field; as also when they perish to us, as Jobs substance by thieves and winds.
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Secondly, in wicked things let vs desire to be freed from all them in all vs:
Secondly, in wicked things let us desire to be freed from all them in all us:
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for as that God who separates vs from the world to him is holy, as Moses singeth, Who is like vnto thee among the gods? who is like vnto thee so glorious in holinesse? So we are called not vnto vncleannesse, but vnto holinesse;
for as that God who separates us from the world to him is holy, as Moses sings, Who is like unto thee among the God's? who is like unto thee so glorious in holiness? So we Are called not unto uncleanness, but unto holiness;
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and God doth dwell and walke amongst vs. Remember what Moses saith, The Lord thy God walketh in the midst of thy campe, and God does dwell and walk among us remember what Moses Says, The Lord thy God walks in the midst of thy camp,
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therefore thine hoast shall be holy: Therefore thine host shall be holy:
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whereof that he may make the deeper impression, he giues the law of the paddle staffe to couer their excrements.
whereof that he may make the Deeper impression, he gives the law of the paddle staff to cover their excrements.
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Yea as God is holy, and we are called vnto holinesse, and the holy God doth dwell amongst vs,
Yea as God is holy, and we Are called unto holiness, and the holy God does dwell among us,
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so to make our thirst to be freed from sinne the greater, let vs deeply apprehend that sinne is more hurtfull vnto vs than the Deuill.
so to make our thirst to be freed from sin the greater, let us deeply apprehend that sin is more hurtful unto us than the devil.
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Were it not for sinne the Deuill could doe vs no more hurt than he did to Christ, when he tempted him.
Were it not for sin the devil could do us no more hurt than he did to christ, when he tempted him.
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We may be deliuered ouer to Satan, and be the better for it;
We may be Delivered over to Satan, and be the better for it;
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but if we be deliuered ouer to sinne, there is no wickednesse so great, which we will not runne into to ripen our damnation.
but if we be Delivered over to sin, there is no wickedness so great, which we will not run into to ripen our damnation.
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Thirdly, in good things let our desires be infinitely carried after them:
Thirdly, in good things let our Desires be infinitely carried After them:
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for this is the measure of our desires in these things, to couet them aboue measure. for this is the measure of our Desires in these things, to covet them above measure.
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At which height that wee may aime, let vs but commend vnto our hearts, & craue from God a blessing vpon these two considerations.
At which height that we may aim, let us but commend unto our hearts, & crave from God a blessing upon these two considerations.
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First, that vnruly desires doe further discomfort much; and that two waies. First, by hurting of grace:
First, that unruly Desires do further discomfort much; and that two ways. First, by hurting of grace:
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for they choake it, as Christ saith of the lusting after the profits and pleasures of this world, that they are as thornes.
for they choke it, as christ Says of the lusting After the profits and pleasures of this world, that they Are as thorns.
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If inordinate desire after other things, doth hinder our worldly thriuing (it carrying our mindes from our imployments) then much more the thriuing and well liking of our soules in grace and godlinesse. Secondly, by helping sinne:
If inordinate desire After other things, does hinder our worldly thriving (it carrying our minds from our employments) then much more the thriving and well liking of our Souls in grace and godliness. Secondly, by helping sin:
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for as they doe incline the will, and make the whole man more apt for execution, (in which respect our desires may well be said to adde wings vnto our soules;) so they doe poyson the vnderstanding,
for as they do incline the will, and make the Whole man more apt for execution, (in which respect our Desires may well be said to add wings unto our Souls;) so they do poison the understanding,
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and make it sottish in spirituall things:
and make it sottish in spiritual things:
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for though there be first darknesse in our thoughts, and enmitie in our wisdomes, yet as Ahashuerosh doth first draw his Courtiers vnto wickednesse,
for though there be First darkness in our thoughts, and enmity in our wisdoms, yet as Ahasuerus does First draw his Courtiers unto wickedness,
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and then his Courtiers doe make him worse by flattery and other sinister meanes:
and then his Courtiers do make him Worse by flattery and other sinister means:
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so the vnderstanding doth first surrender vp her naturall powers and offices, being content to be blinded and mislead,
so the understanding does First surrender up her natural Powers and Offices, being content to be blinded and mislead,
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and that way be giuen to the will and desires to inthrone the Deuill, and then the will and desires doe more infatuate the minde, the belly fighting with the braine,
and that Way be given to the will and Desires to enthrone the devil, and then the will and Desires do more infatuate the mind, the belly fighting with the brain,
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and misleading it being blinded to the ruine of the whole man. Secondly, consider that vnruly desires doe hinder comfort.
and misleading it being blinded to the ruin of the Whole man. Secondly, Consider that unruly Desires do hinder Comfort.
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The greatest comforts which wee reape from our selues, are our desires. Good desires are the glory of a good mans soule;
The greatest comforts which we reap from our selves, Are our Desires. Good Desires Are the glory of a good men soul;
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what is a godly man, but a man of desires? A Christian is what he hopes to be (and therefore desires it) rather than what he is by present practise.
what is a godly man, but a man of Desires? A Christian is what he hope's to be (and Therefore Desires it) rather than what he is by present practice.
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What is the good mans faith? Oh that I had Christ:
What is the good men faith? O that I had christ:
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no doubt DAVIDS heart was not without a mystery, when he was so eagerly carried after the water of the well of Bethlehem:
no doubt DAVIDS heart was not without a mystery, when he was so eagerly carried After the water of the well of Bethlehem:
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and this is the mysterie of faith in our hearts, which is more eagerly carried after Christ with desires, than with full perswasions.
and this is the mystery of faith in our hearts, which is more eagerly carried After christ with Desires, than with full persuasions.
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And what is the good mans obedience? Oh that my waies were so direct, that I might keepe thy statutes! And what is the good men Obedience? O that my ways were so Direct, that I might keep thy statutes!
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As therefore if wee had but one worldly thing whence wee might reape comfort, we would make much of that;
As Therefore if we had but one worldly thing whence we might reap Comfort, we would make much of that;
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so let vs deale by our desires, make we them as pretious as we can in Christ Iesus, that God may accept the will for the deed.
so let us deal by our Desires, make we them as precious as we can in christ Iesus, that God may accept the will for the deed.
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It is true indeed, that that cursed flesh which is in our bosomes, preuaileth against vs much:
It is true indeed, that that cursed Flesh which is in our bosoms, prevaileth against us much:
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but blessed shall we be, if our eares hearken in time to the wholesome counsell following.
but blessed shall we be, if our ears harken in time to the wholesome counsel following.
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Wee reade of the Lake of Armach in Ireland, that it hath this propertie;
we read of the Lake of Armagh in Ireland, that it hath this property;
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If you thrust a staffe into the bottome of it, that part which is in the mudde is turned into iron,
If you thrust a staff into the bottom of it, that part which is in the mud is turned into iron,
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and that which is in the water is turned into a whetstone.
and that which is in the water is turned into a whetstone.
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Like vnto this staffe is the flesh and spirit of man in the Lake of this life.
Like unto this staff is the Flesh and Spirit of man in the Lake of this life.
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The flesh which carrieth a mans desires to digge in the mudde of this world, is turned as it were into iron, (and therefore it is no maruell if it preuaile against our frailtie:) but the spirit (which, at the worst, descends no lower than to the troublesome billowes of this world) is as it were, turned into a whetstone:
The Flesh which Carrieth a men Desires to dig in the mud of this world, is turned as it were into iron, (and Therefore it is no marvel if it prevail against our frailty:) but the Spirit (which, At the worst, descends no lower than to the troublesome billows of this world) is as it were, turned into a whetstone:
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this must be broke off, and not only scoure the rust of the flesh, but euen consume it, that so at the last wee may haue our desires at command, as DAVID.
this must be broke off, and not only scour the rust of the Flesh, but even consume it, that so At the last we may have our Desires At command, as DAVID.
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Happie shall wee be, if by being strong in the Lord, and in the power of his might, we shall make our desires to be like that liuing herbe called Sentida, of which they write thus;
Happy shall we be, if by being strong in the Lord, and in the power of his might, we shall make our Desires to be like that living herb called Sentida, of which they write thus;
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That if a man doe but offer to touch it, it withdraweth the leaues, and if hee touch it indeed, it drieth vp and withereth, which yet so soone as the hand is withdrawne flourisheth againe:
That if a man do but offer to touch it, it withdraweth the leaves, and if he touch it indeed, it drieth up and withereth, which yet so soon as the hand is withdrawn flourishes again:
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happie (I say) shall we be, if thus, so soone as any worldlinesse or wickednesse doe but offer to approach, we draw our desires away by a sigh to heauen;
happy (I say) shall we be, if thus, so soon as any worldliness or wickedness do but offer to approach, we draw our Desires away by a sighs to heaven;
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if it take possession, we droope and die within our selues, and neuer be at rest and flourish till it be gone againe.
if it take possession, we droop and die within our selves, and never be At rest and flourish till it be gone again.
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Thus we haue viewed the choice of the Good-mans desires: we will further view them in their Constancie.
Thus we have viewed the choice of the Goodmans Desires: we will further view them in their Constancy.
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The wickedest man amongst vs may say: The wickedest man among us may say:
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If this be so pretious a thing to reserue and limit my desires, as DAVID did to this (one thing) then I am sure enough of my hand:
If this be so precious a thing to reserve and limit my Desires, as DAVID did to this (one thing) then I am sure enough of my hand:
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for euen I Balaam, who would haue pleaded an ill cause, and pronounced an vnrighteous sentence, in cursing them whom God had blessed,
for even I balaam, who would have pleaded an ill cause, and pronounced an unrighteous sentence, in cursing them whom God had blessed,
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and blessing them whom God had cursed, haue reserued my desires for the death of the righteous:
and blessing them whom God had cursed, have reserved my Desires for the death of the righteous:
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and I Esau, who haue set more by earth than heauen, haue reserued my desires for my Fathers Propheticall blessing.
and I Esau, who have Set more by earth than heaven, have reserved my Desires for my Father's Prophetical blessing.
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But DAVID takes vp the matter, and telleth vs, that as it is the office of the good mans desire to make choice,
But DAVID Takes up the matter, and Telleth us, that as it is the office of the good men desire to make choice,
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so to be constant in their choice, and to like the good obiect whereat it lookes too well to change:
so to be constant in their choice, and to like the good Object whereat it looks too well to change:
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What I haue desired, that will I seeke. Hence carry this point with you, That Gracious desire is not satisfied, till the partie desiring doe embrace the thing desired. What I have desired, that will I seek. Hence carry this point with you, That Gracious desire is not satisfied, till the party desiring doe embrace the thing desired.
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Yee know how it was with DAVID, when he was desirous to finde out a place for the Arke, that signe of Gods presence, he had no rest till he had done it;
Ye know how it was with DAVID, when he was desirous to find out a place for the Ark, that Signen of God's presence, he had no rest till he had done it;
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he would not come into the Tabernacle of his house, nor come vpon his pallet or bed, he would not suffer his eyes to sleepe, nor his eye-lids to slumber, till he had found out a place for it.
he would not come into the Tabernacle of his house, nor come upon his pallet or Bed, he would not suffer his eyes to sleep, nor his eyelids to slumber, till he had found out a place for it.
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Euen so is it with al Gods people, in prosecuting of al good desires:
Eve so is it with all God's people, in prosecuting of all good Desires:
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they are sicke and their soules faint within them, till they haue brought them to some good passe.
they Are sick and their Souls faint within them, till they have brought them to Some good pass.
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See it in Christs Spouse in the Canticles: shee desired communion and fellowship with Christ;
See it in Christ Spouse in the Canticles: she desired communion and fellowship with christ;
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wherefore shee gaue her selfe no rest in her bed by night, she sought him whom her soule loued,
Wherefore she gave her self no rest in her Bed by night, she sought him whom her soul loved,
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and though she found him not, yet she arose and resolued to seeke him still:
and though she found him not, yet she arose and resolved to seek him still:
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when she could not enioy her desired content by her owne industrie, she runnes to the Ministery of the Word, the Watch-men:
when she could not enjoy her desired content by her own industry, she runs to the Ministry of the Word, the Watchmen:
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thus she is like the Turtle that mournes her selfe to death, if she cannot finde her mate. To open this more distinctly;
thus she is like the Turtle that mourns her self to death, if she cannot find her mate. To open this more distinctly;
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the vnweariednesse of holy desires is seene in three things. First, they consume all difficulties for Gods sake:
the unweariedness of holy Desires is seen in three things. First, they consume all difficulties for God's sake:
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let a man desire any thing that good is, he shal finde such pailes of water as these are to be throwne into this fire:
let a man desire any thing that good is, he shall find such pails of water as these Are to be thrown into this fire:
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why should I desire this, seeing it crosseth my profit;
why should I desire this, seeing it Crosseth my profit;
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pleasure, ease, or seeing I hauing obtained it, shall be exposed to reproach and contempt? But grace consumes all this,
pleasure, ease, or seeing I having obtained it, shall be exposed to reproach and contempt? But grace consumes all this,
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and makes a man say with Nehemiah, Should such a man as I feare? and this not out of selfe-loue, vaine-glory, checke of conscience,
and makes a man say with Nehemiah, Should such a man as I Fear? and this not out of Self-love, vainglory, check of conscience,
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but for God and goodnesse sake.
but for God and Goodness sake.
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Secondly, they are fixed vpon the thing desired, and presse vpon the superiour faculties of the soule to know it better, to approue it,
Secondly, they Are fixed upon the thing desired, and press upon the superior faculties of the soul to know it better, to approve it,
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and neuer to forget it, though not to be enioyed, but after long time and many conflicts.
and never to forget it, though not to be enjoyed, but After long time and many conflicts.
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So that as desires make a man neuer to stand vpon difficulties, as I said before,
So that as Desires make a man never to stand upon difficulties, as I said before,
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and as we see in the souldier, who through desire of victory and prey, standeth not vpon the hazard of his life:
and as we see in the soldier, who through desire of victory and prey, Stands not upon the hazard of his life:
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so they fasten the eye of the soule with intention vpon the thing desired, as the desires of the louer captiuates the blinded minde to admire, to inuent praises, deeply and often to thinke vpon,
so they fasten the eye of the soul with intention upon the thing desired, as the Desires of the lover captivates the blinded mind to admire, to invent praises, deeply and often to think upon,
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and the will and affections to rowle themselues, and to doat vpon the partie loued. Thirdly, they are practicall for the obtaining of what they desire.
and the will and affections to roll themselves, and to dote upon the party loved. Thirdly, they Are practical for the obtaining of what they desire.
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Those desires that are not practicall, but vanish without endeuours to bring them to perfection, neuer possessed the soule, wherein they were,
Those Desires that Are not practical, but vanish without endeavours to bring them to perfection, never possessed the soul, wherein they were,
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for good, as wee may see in Balaam: for good desires looke to the meanes,
for good, as we may see in balaam: for good Desires look to the means,
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and will doe any thing to accomplish them, and not rest vntill in some measure they haue embraced the desired good.
and will do any thing to accomplish them, and not rest until in Some measure they have embraced the desired good.
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Now call ouer what hath beene said, againe, concerning this constancie and practicall disposition of gracious desires, and compare it with ours:
Now call over what hath been said, again, Concerning this constancy and practical disposition of gracious Desires, and compare it with ours:
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I warrant you it will discouer vnto vs the vanitie of our desires, which goe vnder the name of good,
I warrant you it will discover unto us the vanity of our Desires, which go under the name of good,
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and yet are blasted before perfected, and doe end in shadowes.
and yet Are blasted before perfected, and do end in shadows.
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There is nothing more comfortable vnto vs, than to be brought within the compasse of the couenant of grace:
There is nothing more comfortable unto us, than to be brought within the compass of the Covenant of grace:
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we know that none can conclude their interest in it, but such as haue faith and repentance. we know that none can conclude their Interest in it, but such as have faith and Repentance.
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When we fall to the examining of these things, we comfort our selues with this, That they are blessed who hunger and thirst after righteousnesse:
When we fallen to the examining of these things, we Comfort our selves with this, That they Are blessed who hunger and thirst After righteousness:
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for we, by the power of our consciences assuming that we are as hungrie after them, for we, by the power of our Consciences assuming that we Are as hungry After them,
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as DAVID and his souldiers, when they eat the Shew-bread, and as thirstie as Sampson after his fight, who cried out, Giue me water, I die for thirst;
as DAVID and his Soldiers, when they eat the Shewbread, and as thirsty as Sampson After his fight, who cried out, Give me water, I die for thirst;
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doe conclude that we haue faith and repentance.
do conclude that we have faith and Repentance.
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Seeing therefore that we doe rest vpon our desires, is it not fit that wee should trie them? Yes surely, Lay then then to DAVIDS,
Seeing Therefore that we do rest upon our Desires, is it not fit that we should try them? Yes surely, Lay then then to DAVIDS,
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and we shall finde that his were officiously constant, and ours are negligently fickle.
and we shall find that his were officiously constant, and ours Are negligently fickle.
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Doe wee desire faith? If our desires be gracious, we will not only doe it for a fit (as a jade will goe vpon speed for a plunge) but,
Do we desire faith? If our Desires be gracious, we will not only do it for a fit (as a jade will go upon speed for a plunge) but,
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as a woman is at deaths doore till she haue her longing, we will be heart-sicke till we haue it.
as a woman is At death's door till she have her longing, we will be heartsick till we have it.
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Oh how we pant to God, Lord that I may beleeue, Lord increase my faith:
O how we pant to God, Lord that I may believe, Lord increase my faith:
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How doe wee presse vpon the meanes, and will neuer giue rest till we finde Iesus Christ dwelling in our hearts by faith, there killing sin, and quickening grace.
How do we press upon the means, and will never give rest till we find Iesus christ Dwelling in our hearts by faith, there killing since, and quickening grace.
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Doe we desire repentance? If our desires be gracious, we will neuer rest till in some measure we finde it:
Do we desire Repentance? If our Desires be gracious, we will never rest till in Some measure we find it:
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yea when we enioy it in a lesse measure, we will not suffer our selues to be at peace till we finde it in a greater:
yea when we enjoy it in a less measure, we will not suffer our selves to be At peace till we find it in a greater:
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yea wee will feare alwaies lest wee haue not repented enough, and therefore we will rowle our repentance together, and renew it daily.
yea we will Fear always lest we have not repented enough, and Therefore we will roll our Repentance together, and renew it daily.
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Thus should our desires be constant;
Thus should our Desires be constant;
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and as heauie things doe naturally tend downeward to the Center, so should our desires tend to practise and perfection.
and as heavy things do naturally tend downward to the Centre, so should our Desires tend to practise and perfection.
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But as one doth write of young Marius, that by reason of the stoutnesse of his talke and gesture, hee obtained to be called the sonne of Mars, but when hee came to proofe hee gained a new name,
But as one does write of young Marius, that by reason of the stoutness of his talk and gesture, he obtained to be called the son of Mars, but when he Come to proof he gained a new name,
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and was called the sonne of Venus: so may wee write of our desires, that by our words they appeare gracious,
and was called the son of Venus: so may we write of our Desires, that by our words they appear gracious,
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but by our actions they are led by our soules, which liue in our senses, to be too basely effeminate and fickle.
but by our actions they Are led by our Souls, which live in our Senses, to be too basely effeminate and fickle.
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As we are wise-hearted Christians, let vs be carefull not to be deceiued in them.
As we Are wisehearted Christians, let us be careful not to be deceived in them.
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To this end let vs neuer forget their offices both for choice and constancie, that when they are brought vnto their triall before the iudgement seat of God, we may pleade, Lord, we haue carried and spent our desires according to thine assignement.
To this end let us never forget their Offices both for choice and constancy, that when they Are brought unto their trial before the judgement seat of God, we may plead, Lord, we have carried and spent our Desires according to thine assignment.
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Thus we passe from their office to their obiect, as it is set downe in this place,
Thus we pass from their office to their Object, as it is Set down in this place,
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namely, (the house of God:) which is to be considered two waies: 1. In the type, that is,
namely, (the house of God:) which is to be considered two ways: 1. In the type, that is,
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as that place which God did then ordinarily allow for his publike seruice. 2. In the truth, that is,
as that place which God did then ordinarily allow for his public service. 2. In the truth, that is,
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as the true Church of God, the body of Christ, whereof this house of God, whereof DAVID speakes in this place, was but a shadow.
as the true Church of God, the body of christ, whereof this house of God, whereof DAVID speaks in this place, was but a shadow.
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If we consider it as the Tabernacle which was the place whither the Saints of God did assemble for the publike worship and seruice of God,
If we Consider it as the Tabernacle which was the place whither the Saints of God did assemble for the public worship and service of God,
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then, in the obiect of DAVIDS desires, I would haue you to obserue this point, That
then, in the Object of DAVIDS Desires, I would have you to observe this point, That
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The godly mans heart is caried after nothing more vehemently, than after the house of God. The godly men heart is carried After nothing more vehemently, than After the house of God.
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The Hebrewes had a prouerbe, Blessed is he that dusteth himselfe in the dust of the Temple:
The Hebrews had a proverb, Blessed is he that dusteth himself in the dust of the Temple:
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by which out of the height of their desires they bare witnesse to DAVIDS speech, Blessed are they that dwell in thy house:
by which out of the height of their Desires they bore witness to DAVIDS speech, Blessed Are they that dwell in thy house:
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and shewed that they were glad with him, when others said vnto them, We will goe into the house of the Lord. and showed that they were glad with him, when Others said unto them, We will go into the house of the Lord.
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It is true indeed that DAVID did earnestly desire life at Gods hand, when hee saith, Returne, O Lord, deliuer my soule: It is true indeed that DAVID did earnestly desire life At God's hand, when he Says, Return, Oh Lord, deliver my soul:
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But why was it? For in death (saith he) there is no remembrance of thee;
But why was it? For in death (Says he) there is no remembrance of thee;
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in the graue who shall praise thee? Marke I pray; in the graven who shall praise thee? Mark I pray;
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that which set DAVIDS desire on float, was not the kingdomes and glories of the world,
that which Set DAVIDS desire on float, was not the kingdoms and Glories of the world,
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but that hee might praise God after the manner of the liuing, with them that keepe holy day.
but that he might praise God After the manner of the living, with them that keep holy day.
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He doth as it were set his owne glory vpon one hand, and the worship of God in the assembly of the Saints on the other;
He does as it were Set his own glory upon one hand, and the worship of God in the assembly of the Saints on the other;
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and his heart was more violently carried after this than after that.
and his heart was more violently carried After this than After that.
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Thus also was it with Paul, though he desired to be dissolued, and to be with Christ;
Thus also was it with Paul, though he desired to be dissolved, and to be with christ;
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yet when he saw his place in the house of God, and the vse which the Church would haue of him, he knew not what to choose.
yet when he saw his place in the house of God, and the use which the Church would have of him, he knew not what to choose.
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Hence is it also that the Church in the first and chiefe place crieth out to Christ, Let him kisse me with the kisses of his mouth.
Hence is it also that the Church in the First and chief place cries out to christ, Let him kiss me with the Kisses of his Mouth.
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You will a•ke me, what are these? I answer: There are two sorts of kisses betwixt Christ and vs:
You will a•ke me, what Are these? I answer: There Are two sorts of Kisses betwixt christ and us:
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First, those which we giue to Christ, that is, obedience and subiection, whereof the Psalmist speaketh, Kisse the Sonne lest he be angrie.
First, those which we give to christ, that is, Obedience and subjection, whereof the Psalmist speaks, Kiss the Son lest he be angry.
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Secondly, those which Christ giueth to vs:
Secondly, those which christ gives to us:
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which are not the kisses of his lips, as if ordinary, outward and bodily, but of his mouth:
which Are not the Kisses of his lips, as if ordinary, outward and bodily, but of his Mouth:
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what are those? God hath a wisdome which is also sometimes called, The Word, and this is the Christ the Sonne of the liuing God.
what Are those? God hath a Wisdom which is also sometime called, The Word, and this is the christ the Son of the living God.
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He hath a word to signifie it, and this is the Scripture, which is therefore called the signe of his good pleasure to vs:
He hath a word to signify it, and this is the Scripture, which is Therefore called the Signen of his good pleasure to us:
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and hee hath a mouth to declare and expresse it, which is the Ministery of the Word in the Church: and he hath a Mouth to declare and express it, which is the Ministry of the Word in the Church:
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therefore the Prophets vsed this phrase, The mouth of the Lord hath spoken it.
Therefore the prophets used this phrase, The Mouth of the Lord hath spoken it.
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This then was that which the Churches heart was so violently carried after, that God would intimate and manifest his dearest loue vnto her in his garden of Spices, in his Wine-seller, in the assembly of the Saints by the Ministery of the Word.
This then was that which the Churches heart was so violently carried After, that God would intimate and manifest his dearest love unto her in his garden of Spices, in his Wine seller, in the assembly of the Saints by the Ministry of the Word.
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Oh that this might quicken our dead and dull hearts, to the house of God, in all places where we dwell!
O that this might quicken our dead and dull hearts, to the house of God, in all places where we dwell!
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How would our monethly diligence bee laid aside, knowing that they are blessed that watch at the gates of wisedome, and giue attendance at the posts of her doores.
How would our monthly diligence be laid aside, knowing that they Are blessed that watch At the gates of Wisdom, and give attendance At the posts of her doors.
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The impious Church-robbers can say, come let vs take the houses of God into our possession:
The impious Church-robbers can say, come let us take the houses of God into our possession:
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let vs take them into our possessions by a better right;
let us take them into our possessions by a better right;
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and comparing all the glory of the world with them, crie out with the Psalmist, Why hoppe yee so yee high hils? This is Gods hill in which it pleaseth him to dwell.
and comparing all the glory of the world with them, cry out with the Psalmist, Why hop ye so ye high hills? This is God's hill in which it Pleases him to dwell.
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God loueth the gates of Zion aboue all the dwellings of Iacob. God loves the gates of Zion above all the dwellings of Iacob.
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And shall not we loue his Church? Consider what I shall say, and God giue you vnderstanding in all things.
And shall not we love his Church? Consider what I shall say, and God give you understanding in all things.
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Here, euen here in the assembly of the Saints, God giues his beloued meat and drinke, with other necessarie refreshments for their soules.
Here, even Here in the assembly of the Saints, God gives his Beloved meat and drink, with other necessary refreshments for their Souls.
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The whole Church of God may be compared to an house where there are places of repast, and places of lodging:
The Whole Church of God may be compared to an house where there Are places of repast, and places of lodging:
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the Church militant may be compared to the Hall where all Gods seruants meet together in seuerall assemblies for their spirituall food;
the Church militant may be compared to the Hall where all God's Servants meet together in several assemblies for their spiritual food;
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the Church triumphant to the lodgings where they rest from their labours.
the Church triumphant to the lodgings where they rest from their labours.
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As therefore we doe discouer our naturall appetite to meat, drinke, and cloathing, without which we cannot liue;
As Therefore we do discover our natural appetite to meat, drink, and clothing, without which we cannot live;
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so should we discouer the health of our soules by a spirituall appetite to the refreshments of Gods house, without which we cannot liue happily.
so should we discover the health of our Souls by a spiritual appetite to the refreshments of God's house, without which we cannot live happily.
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It is true indeed, that our frequent assemblings to Gods house in many places were enough to make vs iudge that we doe vehemently affect it:
It is true indeed, that our frequent assemblings to God's house in many places were enough to make us judge that we do vehemently affect it:
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but all is not gold that glistereth.
but all is not gold that glistereth.
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Some come of pride, when they so ouerweene themselues, as if the ordinarie imployments of the world were not worthy to be a taske for them:
some come of pride, when they so overween themselves, as if the ordinary employments of the world were not worthy to be a task for them:
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and therefore they (by their good wils) will doe nothing but heare, heare, heare,
and Therefore they (by their good wills) will do nothing but hear, hear, hear,
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as if the whole practise of Christianitie stood in nothing but hearing: some come of custome; some because others come;
as if the Whole practice of Christianity stood in nothing but hearing: Some come of custom; Some Because Others come;
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some because it is the fashion; some of vaine-glory, and some of policie.
Some Because it is the fashion; Some of vainglory, and Some of policy.
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Their motion hitherward is not naturall, proceeding from some internall principle of the spirits dwelling in them,
Their motion hitherward is not natural, proceeding from Some internal principle of the spirits Dwelling in them,
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but violent by some of these outward engines. Therefore in the feare of God hearken what I shall say.
but violent by Some of these outward Engines. Therefore in the Fear of God harken what I shall say.
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Some Heralds tell vs that none ought to beare gold yellow colour in Armes but Emperors and Kings,
some Heralds tell us that none ought to bear gold yellow colour in Arms but Emperor's and Kings,
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and such as be of the Bloud Royall.
and such as be of the Blood Royal.
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Oh that none would beare the glittering shew of profession and holinesse, but those that are of the race of Iesus Christ the King of Kings!
O that none would bear the glittering show of profession and holiness, but those that Are of the raze of Iesus christ the King of Kings!
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then should we not be as the Priests, Prince, and people of Israel, a snare in Mizpeh to the simple,
then should we not be as the Priests, Prince, and people of Israel, a snare in Mizpeh to the simple,
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and a net spread on Mount Tabor to catch them that know vs not with an opinion of good men and women, faithfull companions,
and a net spread on Mount Tabor to catch them that know us not with an opinion of good men and women, faithful Sodales,
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and deare friends, when nothing lesse.
and deer Friends, when nothing less.
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To preuent this, and to worke the contrary, let vs but doe as DAVID desires, that is, dwell in Gods house: which yet he vnderstandeth not of corporall habitation (for the house of God is no ordinarie palace for a Prince) but in respect of spirituall affection. His heart was alwaies there:
To prevent this, and to work the contrary, let us but doe as DAVID Desires, that is, dwell in God's house: which yet he understandeth not of corporal habitation (for the house of God is no ordinary palace for a Prince) but in respect of spiritual affection. His heart was always there:
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not so much through the loue of the outward fabricke, though neuer so glorious, as for the presence there, and the duties performed.
not so much through the love of the outward fabric, though never so glorious, as for the presence there, and the duties performed.
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Let it be thus with vs:
Let it be thus with us:
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let vs not be like the baser sort of people in Swethland, who doe alwaies breake the Sabbath, saying, that it is only for Gentlemen to keepe that day;
let us not be like the baser sort of people in Sweden, who do always break the Sabbath, saying, that it is only for Gentlemen to keep that day;
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but let our hearts dwell vpon it, and vpon Gods house, which was principally ordained for it.
but let our hearts dwell upon it, and upon God's house, which was principally ordained for it.
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Let our hearts be ready to meet it before it comes, and let our hearts follow after it when it is gone.
Let our hearts be ready to meet it before it comes, and let our hearts follow After it when it is gone.
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If it be thus with vs, it is the only way to root out all formalitie in vs,
If it be thus with us, it is the only Way to root out all formality in us,
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and to worke vs to walke in this duty as in the sight and presence of God.
and to work us to walk in this duty as in the sighed and presence of God.
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If it be not thus with vs, the house of God will be so farre from doing of vs good, that our corporall dwelling in it will doe vs hurt.
If it be not thus with us, the house of God will be so Far from doing of us good, that our corporal Dwelling in it will do us hurt.
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For as it is with a riuer neere Buda in Hungarie, it conuerts wood into stone:
For as it is with a river near Buda in Hungary, it converts wood into stone:
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so the word will bee a sauour of death vnto death, and make the heart stonie out of Gods iust iudgement for the abuse of it.
so the word will be a savour of death unto death, and make the heart stony out of God's just judgement for the abuse of it.
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We haue thus considered the obiect of DAVIDS desires: In the applying whereof, I haue striued to perswade you to desire as DAVID did. We have thus considered the Object of DAVIDS Desires: In the applying whereof, I have strived to persuade you to desire as DAVID did.
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And because we are backward to practise good duties, we therefore haue need of many motiues. But I will not stray:
And Because we Are backward to practise good duties, we Therefore have need of many motives. But I will not stray:
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take but the two motiues of DAVIDS desires in this place.
take but the two motives of DAVIDS Desires in this place.
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The first is the worth of Gods house in it selfe, that is, the comely visage, sweet presentment, or beauty of the Lord. The First is the worth of God's house in it self, that is, the comely visage, sweet presentment, or beauty of the Lord.
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Whence carry this obseruation alwaies with you, That The house of God hath worth in it selfe to draw our desires after it.
Whence carry this observation always with you, That The house of God hath worth in it self to draw our Desires After it.
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How amiable (saith Dauid) are thy Tabernacles, O Lord of Hosts? Marke here two words; How amiable (Says David) Are thy Tabernacles, Oh Lord of Hosts? Mark Here two words;
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first he saith, that the tabernacles of God are amiable: That is amiable which hath worth in it selfe to draw our loue.
First he Says, that the Tabernacles of God Are amiable: That is amiable which hath worth in it self to draw our love.
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Loue is in the louer, and not in things loued, it being wrought in vs and bestowed vpon other things vpon our weake apprehensions and opinions:
Love is in the lover, and not in things loved, it being wrought in us and bestowed upon other things upon our weak apprehensions and opinions:
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but this amiablenesse is in the thing it selfe whereto we looke, which hauing worth doth draw our desires and affections after it.
but this amiableness is in the thing it self whereto we look, which having worth does draw our Desires and affections After it.
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Secondly hee saith, How amiable! whereby he doth imply a secret consultation which he doth make with his owne soule, concerning the excellency of the house of God,
Secondly he Says, How amiable! whereby he does imply a secret consultation which he does make with his own soul, Concerning the excellency of the house of God,
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and a resolution that it is so excellent that he cannot expresse it.
and a resolution that it is so excellent that he cannot express it.
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But what was this beauty that set on fire Dauids desires? Truly, there were many excellent rudiments both in the Tabernacle and in the things contained in them pointing at and teaching Christ to come, in which there could not but be matter of much beauty:
But what was this beauty that Set on fire David Desires? Truly, there were many excellent rudiments both in the Tabernacle and in the things contained in them pointing At and teaching christ to come, in which there could not but be matter of much beauty:
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yet this was not all, nor it may be the principall that Dauid meanes:
yet this was not all, nor it may be the principal that David means:
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For though (no doubt) he was an excellent Master of Ceremonies, both for signe and sense,
For though (not doubt) he was an excellent Master of Ceremonies, both for Signen and sense,
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yet these were not they that hee beheld (for euen Kings came but to the outer Court) and the beauty of that stood in the common sacrifices, the word, prayer,
yet these were not they that he beheld (for even Kings Come but to the outer Court) and the beauty of that stood in the Common Sacrifices, the word, prayer,
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and praise, by the singing voices of men well ordered.
and praise, by the singing voices of men well ordered.
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You will say, what beauty was there in the killing and burning of an oxe? Surely none in it selfe,
You will say, what beauty was there in the killing and burning of an ox? Surely none in it self,
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but as it was the ordinance of God, shewing both our guiltinesse and lying in our owne goare,
but as it was the Ordinance of God, showing both our guiltiness and lying in our own gore,
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and also Iesus Christ dying to acquit vs. What beauty is there in hauing the Word of God read and expounded by a weake earthen vessell? Nothing in it selfe,
and also Iesus christ dying to acquit us What beauty is there in having the Word of God read and expounded by a weak earthen vessel? Nothing in it self,
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but as it is the ordinance of God for the discouering of God, seeing of sinne, conuerting of soules, mortifying of lusts,
but as it is the Ordinance of God for the discovering of God, seeing of sin, converting of Souls, mortifying of Lustiest,
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and putting of life into grace.
and putting of life into grace.
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What beauty is there in hearing a man of polluted lips to pray, or in praying with him,
What beauty is there in hearing a man of polluted lips to pray, or in praying with him,
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yea though his tongue be the pen of a ready writer? Truly none in it selfe,
yea though his tongue be the pen of a ready writer? Truly none in it self,
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but as the sighes and grones of the heart are linked together in loue, to knocke at the gates of heauen to talke with God, to binde and open his hands, to goe into Gods treasury and fill our selues of Gods dainties,
but as the sighs and groans of the heart Are linked together in love, to knock At the gates of heaven to talk with God, to bind and open his hands, to go into God's treasury and fill our selves of God's dainties,
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or at the least to view them, and by confidence to craue and enjoy them.
or At the least to view them, and by confidence to crave and enjoy them.
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What beauty is there to heare a company of people to cleere their throats and to chant out a Psalme or song,
What beauty is there to hear a company of people to clear their throats and to chant out a Psalm or song,
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yea though spirituall? None in it selfe, but as by the voice the graces of the spirit in the heart are exercised;
yea though spiritual? None in it self, but as by the voice the graces of the Spirit in the heart Are exercised;
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as faith in promises, feare in threatnings, loue and joy in mercies, humility in arguments of power and the like:
as faith in promises, Fear in threatenings, love and joy in Mercies, humility in Arguments of power and the like:
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When melody is thus made to God in the hid man of the heart, this is beauty indeed.
When melody is thus made to God in the hid man of the heart, this is beauty indeed.
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These are also the beauty of the Lord in our Assemblies, saue that now they are more beautifull,
These Are also the beauty of the Lord in our Assemblies, save that now they Are more beautiful,
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because knowledge abounds as the waters of the Sea, in a more plentifull and seasoning manner;
Because knowledge abounds as the waters of the Sea, in a more plentiful and seasoning manner;
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as also now the sacrifice is more excellent, being that one, once for all, appearing before God for vs,
as also now the sacrifice is more excellent, being that one, once for all, appearing before God for us,
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and presenting his merits to God, as a perfect and sufficient attonement, in our behalfe in the highest heauens, where is glory for euermore.
and presenting his merits to God, as a perfect and sufficient atonement, in our behalf in the highest heavens, where is glory for evermore.
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Seeing therefore that the house of God hath such beauty in it, let vs looke vpon it,
Seeing Therefore that the house of God hath such beauty in it, let us look upon it,
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and so carry our selues that it may not be wronged by vs, but that it may haue the best aduantage to doe vs good.
and so carry our selves that it may not be wronged by us, but that it may have the best advantage to do us good.
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To presse this, I come first to you (my fellow labourers in Christ) intreating you in the bowels of our common Sauiour, not to besmeare this beauty of the Lord to make the people out of loue with it.
To press this, I come First to you (my fellow labourers in christ) entreating you in the bowels of our Common Saviour, not to besmear this beauty of the Lord to make the people out of love with it.
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You know that once the sonnes of Ely made the people to abhorre the sacrifices; once was too too often, God forbid it should be so againe.
You know that once the Sons of Ely made the people to abhor the Sacrifices; once was too too often, God forbid it should be so again.
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It is true, wee ordinarily complaine of our people (and truly wee haue too just cause, it being the fault of most to seeke their owne,
It is true, we ordinarily complain of our people (and truly we have too just cause, it being the fault of most to seek their own,
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and not either Gods by giuing him his duty, or ours by giuing vs our due) but be we sure that the blacke coale be not in our own hands.
and not either God's by giving him his duty, or ours by giving us our due) but be we sure that the black coal be not in our own hands.
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It is truly said that our fancy first wrought a face in the Moone from the vnequall enlightning of her vnequall substance;
It is truly said that our fancy First wrought a face in the Moon from the unequal enlightening of her unequal substance;
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and that afterward it was thought that the Sunne had a face too (as it may seeme) because it should not be outfaced of the Moone.
and that afterwards it was Thought that the Sun had a face too (as it may seem) Because it should not be outfaced of the Moon.
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God forbid that we (who should be as the Sunne in glorious presidents amid this crooked generation) should haue our blots and spots because they are to bee found in the Moone and other sublunary creatures, within the cope and compasse of our lots, our earthly heauens.
God forbid that we (who should be as the Sun in glorious Presidents amid this crooked generation) should have our blots and spots Because they Are to be found in the Moon and other sublunary creatures, within the cope and compass of our lots, our earthly heavens.
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It will condemne them, not helpe vs, if they bee worse than wee.
It will condemn them, not help us, if they be Worse than we.
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Let them goe alone (yet with our compassions, teares, prayers, preachings, and examples following to reuoke them) but for vs, take wee heede that we lay not the least blot vpon the beauty of Gods house, either by our Preaching, or by our Practice.
Let them go alone (yet with our compassions, tears, Prayers, preachings, and Examples following to revoke them) but for us, take we heed that we lay not the least blot upon the beauty of God's house, either by our Preaching, or by our Practice.
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We may doe it by preaching when wee doe discouer either Idlenesse or Pride in preaching.
We may do it by preaching when we do discover either Idleness or Pride in preaching.
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Sometimes Idlenesse spewes in the face of this beauty, when wee speake whatsoeuer commeth next hand,
Sometime Idleness spews in the face of this beauty, when we speak whatsoever comes next hand,
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and making a shift to outrunne the houre-glasse with some verball discourse, neuer aime before we shoot to pierce and batter the throne of Satan, that Christ may dwell in our peoples hearts by faith.
and making a shift to outrun the Hourglass with Some verbal discourse, never aim before we shoot to pierce and batter the throne of Satan, that christ may dwell in our peoples hearts by faith.
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Sometimes pride creepes vp into the Pulpet, and doth so ruffle in false colours, that the humble hearer cannot see God in his ordinance.
Sometime pride creeps up into the Pulpit, and does so ruffle in false colours, that the humble hearer cannot see God in his Ordinance.
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Hence is it that euery word shall be so marshalled, and euery sentence with its apt fall, sh•ll lie in such aequipage,
Hence is it that every word shall be so marshaled, and every sentence with its apt fallen, sh•ll lie in such aequipage,
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as if the owner were cousen German to that proud man of sinne, whose name is six-hundred-sixty-six.
as if the owner were Cousin Germane to that proud man of sin, whose name is six-hundred-sixty-six.
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Hence is it that some are content to borrow their preachings from his Chaplaines, as Cowesta & Bercorius, and a rabble of his croaking Postillers, wherein they onely magnifie Player-like conceits, Hence is it that Some Are content to borrow their preachings from his Chaplains, as Cowesta & Bercorius, and a rabble of his croaking Postillers, wherein they only magnify Player-like conceits,
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and Frier-like elegancies, and so make themselues like tinckling Cymbals tickling the eare, but not turning the heart vnto God.
and Friar-like Elegances, and so make themselves like tinkling Cymbals tickling the ear, but not turning the heart unto God.
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Hearken (my brother) what Zerubbabel answered to the enemies of Iudah, who offered their seruice craftily to build the Temple:
Harken (my brother) what Zerubbabel answered to the enemies of Iudah, who offered their service craftily to built the Temple:
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It is not for you but for vs to build the house vnto our God: It is not for you but for us to built the house unto our God:
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So let vs say vnto Popish Authors, We need none of your helpe to instruct in righteousnesse,
So let us say unto Popish Authors, We need none of your help to instruct in righteousness,
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and to conuert and comfort our brethren, that they may be temples of the holy Ghost.
and to convert and Comfort our brothers, that they may be Temples of the holy Ghost.
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Doe we not know that it is a Iesuiticall brag, that we are not able to stand before them for learning and eloquence,
Do we not know that it is a Jesuitical brag, that we Are not able to stand before them for learning and eloquence,
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and that all Europe is beholding to their Church for her knowledge? Do we not see how ready they are to feede our humors by printing and reprinting such moth-eaten Bookes of theirs,
and that all Europe is beholding to their Church for her knowledge? Do we not see how ready they Are to feed our humours by printing and reprinting such moth-eaten Books of theirs,
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as the Amaziahs of the time doe most hunt after? Shall wee thus seed our enemies humors,
as the Amaziah's of the time do most hunt After? Shall we thus seed our enemies humours,
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and in magnifying our selues, make them swell who are too proud already? God forbid.
and in magnifying our selves, make them swell who Are too proud already? God forbid.
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I know that there may bee vse of Popish Writers, to shew that true mens siluer may be in a theeues purse (to confute themselues,
I know that there may be use of Popish Writers, to show that true men's silver may be in a thieves purse (to confute themselves,
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and to shew the confusions of Babel ) as is told them to their faces,
and to show the confusions of Babel) as is told them to their faces,
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while they are driuen to say, through want of sufficient answers, wee are wounded with our owne weapons (saue that they haue this poore and silly sleight, that all their diuisions in opinion are compounded in the vnity of their monstrous head,
while they Are driven to say, through want of sufficient answers, we Are wounded with our own weapons (save that they have this poor and silly sleight, that all their divisions in opinion Are compounded in the unity of their monstrous head,
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before whom they will lay their hands vpon their mouthes when he shall determine) yet to lay our foundation in them (as too too many doe in Aquinas his Schoole) and to build our congregations by them, with such poore and powerlesse conceits as are spunne out of the word of the spirit, by their wisdome of the flesh, doth deforme the beauty of Gods house.
before whom they will lay their hands upon their mouths when he shall determine) yet to lay our Foundation in them (as too too many do in Aquinas his School) and to built our congregations by them, with such poor and powerless conceits as Are spun out of the word of the Spirit, by their Wisdom of the Flesh, does deform the beauty of God's house.
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Secondly, we may besmeare the beauty of the Lord by practise, to wit, partly by ordinarinesse, partly by worldlinesse, and partly by wickednesse.
Secondly, we may besmear the beauty of the Lord by practice, to wit, partly by ordinariness, partly by worldliness, and partly by wickedness.
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First, wee may doe it by ordinarinesse, when we doe too much frequent the company of our people.
First, we may do it by ordinariness, when we do too much frequent the company of our people.
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It is true that Paul himselfe vpon occasion met his friends at the three Tauernes, where no doubt there was much passage, much people:
It is true that Paul himself upon occasion met his Friends At the three Taverns, where no doubt there was much passage, much people:
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but seldome hath some sauour in it, especially in sports and recreations, when mirth breeds familiarity, and familiarity contempt.
but seldom hath Some savour in it, especially in sports and recreations, when mirth breeds familiarity, and familiarity contempt.
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Oh how much honour doth bowlings, cardings, dicings and the like, steale from the persons and seruice of the Tribe of Leui (who willingly forget that all things are lawfull,
O how much honour does bowlings, cardings, dicings and the like, steal from the Persons and service of the Tribe of Levi (who willingly forget that all things Are lawful,
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but all things are not expedient) whereas seldomnesse doth make the young men when they see vs to hide themselues, the aged to arise and stand vp, the Princes to stay talke, and lay their hands vpon their mouthes, as Iob speaketh of himselfe.
but all things Are not expedient) whereas seldomness does make the young men when they see us to hide themselves, the aged to arise and stand up, the Princes to stay talk, and lay their hands upon their mouths, as Job speaks of himself.
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Secondly, it may bee done by our worldlinesse.
Secondly, it may be done by our worldliness.
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If with Iudas we loue the bag better than the Pulpet, and we delight more to prare with them for ours,
If with Iudas we love the bag better than the Pulpit, and we delight more to prare with them for ours,
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than to pray with them for themselues and theirs, we are spots and blots in the beautifull assembly of the Saints.
than to pray with them for themselves and theirs, we Are spots and blots in the beautiful assembly of the Saints.
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What beauty is it to see those that should liue in Heauen, and draw their people after them, to liue in the holes of the earth like Moles and muck-wormes? Who will beleeue him that saith, Heauen is the best place in the world,
What beauty is it to see those that should live in Heaven, and draw their people After them, to live in the holes of the earth like Moles and muckworms? Who will believe him that Says, Heaven is the best place in the world,
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when all his businesse is to make his nest vpon the earth? I dare not say that there ought to be no care for earthly things (for we haue bodies that doe depend vpon vs as well as soules) but when the thorns do so choake the good seed in vs, that the beauty of Gods house decaieth,
when all his business is to make his nest upon the earth? I Dare not say that there ought to be no care for earthly things (for we have bodies that do depend upon us as well as Souls) but when the thorns do so choke the good seed in us, that the beauty of God's house decayeth,
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then woe vnto vs. Thirdly, it may be done by our wickednesse:
then woe unto us Thirdly, it may be done by our wickedness:
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if the white Nazarites become as blacke as coales, if Iacobs smooth voice be accompanied with Esaus rough hands,
if the white nazarites become as black as coals, if Iacobs smooth voice be accompanied with Esaus rough hands,
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if studies be turned into tap-houses and tauernes, and holy tongues which should speake blessings, into tongues of wantonnesse and vanity,
if studies be turned into tap-houses and taverns, and holy tongues which should speak blessings, into tongues of wantonness and vanity,
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how doth the beauty of Gods house in vs looke like a stinking dunghill to all godly beholders? In the feare of God therefore cast we these filthy coales out of our hands:
how does the beauty of God's house in us look like a stinking dunghill to all godly beholders? In the Fear of God Therefore cast we these filthy coals out of our hands:
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we haue sinned against Gods beauty too much already, and these miserable times doe call for more beauty in our selues,
we have sinned against God's beauty too much already, and these miserable times do call for more beauty in our selves,
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and for more godly care by praying, preaching, and examples, that more of Gods beauty may appeare in those congregations ouer which God hath made vs Shepherds.
and for more godly care by praying, preaching, and Examples, that more of God's beauty may appear in those congregations over which God hath made us Shepherd's.
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Oh it is a fearefull case to refuse (operatiue) knowledge, and to forsake the law;
O it is a fearful case to refuse (operative) knowledge, and to forsake the law;
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and fearefull shall be the iudgement vpon such Priests, they shall weepe for want, thornes and thistles shall grow vpon their altars.
and fearful shall be the judgement upon such Priests, they shall weep for want, thorns and thistles shall grow upon their Altars.
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Thus haue I spoken vnto you (my brethren) and so vnto you as I haue not forgot my selfe:
Thus have I spoken unto you (my brothers) and so unto you as I have not forgotten my self:
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behold, if you will not heare, I will turne vnto the people.
behold, if you will not hear, I will turn unto the people.
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Listen (my beloued) you haue heard that Gods house hath glorious beautie to draw you to loue it.
Listen (my Beloved) you have herd that God's house hath glorious beauty to draw you to love it.
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I beseech you by the mercies of God to yeeld vnto two suites which I shall make vnto you.
I beseech you by the Mercies of God to yield unto two suits which I shall make unto you.
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My first suit is that you willl bee prouoked and fiered with this beauty.
My First suit is that you willl be provoked and fired with this beauty.
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I could tell you that the name of this place is the Lord is there: that Iesus Christ walketh about this candlesticke:
I could tell you that the name of this place is the Lord is there: that Iesus christ walks about this candlestick:
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that the Holy Ghost is present to second the word in the hearts of all beleeuers:
that the Holy Ghost is present to second the word in the hearts of all believers:
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that the good Angels doe pry into with admiration, the holy fellowship which we haue with God and man:
that the good Angels do pry into with admiration, the holy fellowship which we have with God and man:
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but, though I doe passe by the beauty of persons, the beauty of things may (through Gods blessing) preuaile with vs. Would you goe to heauen? It is the beauty of Gods house which shall lift you vp thither.
but, though I do pass by the beauty of Persons, the beauty of things may (through God's blessing) prevail with us Would you go to heaven? It is the beauty of God's house which shall lift you up thither.
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Would you faine see Satan vanquished? it is the beauty of Gods house shall doe it:
Would you feign see Satan vanquished? it is the beauty of God's house shall do it:
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the preaching of the Gospell shall make Satan fall downe from heauen like lightning.
the preaching of the Gospel shall make Satan fallen down from heaven like lightning.
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Would you discouer the wickednesse of your owne hearts, that you may amend? It is the beauty of Gods house that is the discerner of our thoughts and intents of our hearts.
Would you discover the wickedness of your own hearts, that you may amend? It is the beauty of God's house that is the discerner of our thoughts and intents of our hearts.
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Would you willingly see God in his ordinances, and more than an earthen vessell in the congregation of the Saints? It is the beauty of Gods house that will manifest the secrets of your hearts vnto you, and will make you fall downe on your faces and say plainly, God is in vs indeed. Would you willingly see God in his ordinances, and more than an earthen vessel in the congregation of the Saints? It is the beauty of God's house that will manifest the secrets of your hearts unto you, and will make you fallen down on your faces and say plainly, God is in us indeed.
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It is true indeed, you will say that you can pray, and sing Psalmes, and that you can haue the word of God at home;
It is true indeed, you will say that you can pray, and sing Psalms, and that you can have the word of God At home;
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and therefore this is no such great beauty. But let me say with the Apostle, I beseech you suffer the words of exhortation,
and Therefore this is no such great beauty. But let me say with the Apostle, I beseech you suffer the words of exhortation,
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for I haue written vnto you in few words: for I have written unto you in few words:
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as if I should say, It is necessary that with a good heart you goe to behold the beauty of Gods house in the preaching of the word,
as if I should say, It is necessary that with a good heart you go to behold the beauty of God's house in the preaching of the word,
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because the Scripture is so briefe.
Because the Scripture is so brief.
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My second suit is, that you would doe your best to make the beauty of Gods house appeare more beautifull through you.
My second suit is, that you would do your best to make the beauty of God's house appear more beautiful through you.
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He that seeth the worth of a thing thorowly, will doe his best to make it appeare the more worthy through him, both in affection, in word, and in action;
He that sees the worth of a thing thoroughly, will do his best to make it appear the more worthy through him, both in affection, in word, and in actium;
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he will thinke of it more intirely, hee will speake of it with greater praises & commendations,
he will think of it more entirely, he will speak of it with greater praises & commendations,
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and (if it be within his reach, and he be capable) he will doe his best to procure it.
and (if it be within his reach, and he be capable) he will do his best to procure it.
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So let vs deale with the house of God and the beauty thereof:
So let us deal with the house of God and the beauty thereof:
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let vs thinke of it as of the glory of Israel, the testimony of Gods presence:
let us think of it as of the glory of Israel, the testimony of God's presence:
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Let vs not thinke our best words too good for it, either in thanksgiuing to God, that we haue had it thus long,
Let us not think our best words too good for it, either in thanksgiving to God, that we have had it thus long,
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or in praying to him that hee would be pleased for Christs sake to continue it amongst vs still,
or in praying to him that he would be pleased for Christ sake to continue it among us still,
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or in commending it to others, and perswading them to giue it that right and place in their hearts which it requireth:
or in commending it to Others, and persuading them to give it that right and place in their hearts which it requires:
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and for our actions, ô that we would liue worthy of it. Holinesse becommeth Gods house for euer;
and for our actions, o that we would live worthy of it. Holiness becomes God's house for ever;
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from which if we degenerate, what can we expect but that God should take away this beauty,
from which if we degenerate, what can we expect but that God should take away this beauty,
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and giue vs vp to vile affections, to goe a whoring after our owne inuentions?
and give us up to vile affections, to go a whoring After our own Inventions?
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What shall I now say vnto you? I will put you in minde of a pretty custome in Hungary.
What shall I now say unto you? I will put you in mind of a pretty custom in Hungary.
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If an Hungarian bee called a coward, he doth neuer wash off the disgrace, except he haue proued himselfe in single combat with a Turke.
If an Hungarian be called a coward, he does never wash off the disgrace, except he have proved himself in single combat with a Turk.
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I confesse I haue done as much as called you all cowards.
I confess I have done as much as called you all cowards.
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He that vseth switch and spurre, doth as much as tell others that his horse is dull:
He that uses switch and spur, does as much as tell Others that his horse is dull:
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and he that vseth pressing exhortations and motiues, doth all one as if he should tell them that they are dull of hearing,
and he that uses pressing exhortations and motives, does all one as if he should tell them that they Are dull of hearing,
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and too slow to right their owne causes, against the propensity of their cursed natures to the contrary.
and too slow to right their own Causes, against the propensity of their cursed nature's to the contrary.
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You shall neuer wash off this aspersion, except you enter Duell with that damnable Turke (Security.) I might tell you how it lulleth vs asleepe in a cursed peace,
You shall never wash off this aspersion, except you enter Duel with that damnable Turk (Security.) I might tell you how it lulleth us asleep in a cursed peace,
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and makes euery one of vs from top to toe neither to minde heauen nor hell:
and makes every one of us from top to toe neither to mind heaven nor hell:
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how it makes vs pollute our consciences, and sinne against them for a friend, for a see:
how it makes us pollute our Consciences, and sin against them for a friend, for a see:
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how it makes the foundations of the earth to be out of course:
how it makes the foundations of the earth to be out of course:
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but I passe these things, and intreat you only to see how it makes vs prophane Gods Sabbaths,
but I pass these things, and entreat you only to see how it makes us profane God's Sabbaths,
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& pollute his ordinances, because it doth blinde vs from seeing the beauty of the Lord.
& pollute his ordinances, Because it does blind us from seeing the beauty of the Lord.
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Oh therefore as wee loue God and our soules, let vs fight against it by walking as in the sight and presence of our God;
O Therefore as we love God and our Souls, let us fight against it by walking as in the sighed and presence of our God;
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and as by thinking, speaking, doing, all things in this meeting, as if the great king of heauen and earth were with vs, in our charge, inquiry, verdict, and sentence;
and as by thinking, speaking, doing, all things in this meeting, as if the great King of heaven and earth were with us, in our charge, inquiry, verdict, and sentence;
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so by humbly crauing at Gods hand, with the blinde man in the Gospell, Lord that I may receiue my sight:
so by humbly craving At God's hand, with the blind man in the Gospel, Lord that I may receive my sighed:
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that wee seeing Gods beauty may admire it, we admiting it may be moued by it to cleaue to God and his goodnesse, in the assemblie of the Saints.
that we seeing God's beauty may admire it, we admitting it may be moved by it to cleave to God and his Goodness, in the assembly of the Saints.
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Thus much of the first motiue of Dauids desires.
Thus much of the First motive of David Desires.
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There is yet another motiue whereby he did prouoke himselfe to loue Gods house, and that is matter of direction to be found there, implied in these words (To inquire in his Temple.) As if he should say, There I may consult with God and know what is best for me to beleeue and doe.
There is yet Another motive whereby he did provoke himself to love God's house, and that is matter of direction to be found there, implied in these words (To inquire in his Temple.) As if he should say, There I may consult with God and know what is best for me to believe and do.
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It may be Dauid had reference to that holy oracle, towards which (to helpe his faith) he held vp his hands in prayer:
It may be David had Referente to that holy oracle, towards which (to help his faith) he held up his hands in prayer:
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but yet Gods house is an ordinary place of inquiry also.
but yet God's house is an ordinary place of inquiry also.
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I went vnto the sanctuary of God (saith the Psalmist) then vnderstood I their end and was satisfied. I went unto the sanctuary of God (Says the Psalmist) then understood I their end and was satisfied.
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For if we must heare the word of God not as the word of man, but as it is indeed the word of God: For if we must hear the word of God not as the word of man, but as it is indeed the word of God:
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then how hath it not power to bring vs all manner of content and satisfaction, in those necessary scruples that may arise in our soules? If I should say of Gods house as of those riuers in Transiluania, wherein there are found lumpes of gold which weigh a pound weight, then how hath it not power to bring us all manner of content and satisfaction, in those necessary scruples that may arise in our Souls? If I should say of God's house as of those Rivers in Transylvania, wherein there Are found lumps of gold which weigh a pound weight,
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then I make no question but it would be a motiue strong enough.
then I make no question but it would be a motive strong enough.
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Why should it bee lesse when I say that there we may inquire? seeing this is the way to get wisdome, whose merchandise is better than siluer, and whose gaine is better than gold.
Why should it be less when I say that there we may inquire? seeing this is the Way to get Wisdom, whose merchandise is better than silver, and whose gain is better than gold.
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Thus we haue considered Gods house in the type: now in the truth. You must know that Dauids desires reached further than his owne time.
Thus we have considered God's house in the type: now in the truth. You must know that David Desires reached further than his own time.
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As when he desired the waters of the Well of Bethlehem, his desires reached, as some thinke, to our desires after Christ borne at Bethlehem, who is called the desire of the Nations:
As when he desired the waters of the Well of Bethlehem, his Desires reached, as Some think, to our Desires After christ born At Bethlehem, who is called the desire of the nations:
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so when in banishment or other distresse, he desires Gods house, his desires doe reach vnto ours after the Church of God, the body of Christ.
so when in banishment or other distress, he Desires God's house, his Desires do reach unto ours After the Church of God, the body of christ.
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Lay therefore downe this ground from hence: that We must haue earnest desires to be of the true Church of God.
Lay Therefore down this ground from hence: that We must have earnest Desires to be of the true Church of God.
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That Emperours heart must be in euery one of vs, who said; That emperors heart must be in every one of us, who said;
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I had rather be a member of the true Church, than the head of an Empire.
I had rather be a member of the true Church, than the head of an Empire.
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To vrge this, consider these foure points.
To urge this, Consider these foure points.
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First, that in the Church onely the fountaine of the house of Dauid is opened vnto vs for sin and for vncleannesse:
First, that in the Church only the fountain of the house of David is opened unto us for since and for uncleanness:
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because Christ is the Sauiour of his people. Because christ is the Saviour of his people.
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It is said of one of the Canary Ilands, that it hath no water to be found in it,
It is said of one of the Canary Lands, that it hath no water to be found in it,
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yet that through the prouidence of God, the people want none, for there doth grow a certaine Tree which is couered with a misty Cloud, whereby it becomes so moist, that it abundantly drops downe water to suffice both man and beast.
yet that through the providence of God, the people want none, for there does grow a certain Tree which is covered with a misty Cloud, whereby it becomes so moist, that it abundantly drops down water to suffice both man and beast.
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Such a Tree of Life is Iesus Christ vnto his Church;
Such a Tree of Life is Iesus christ unto his Church;
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for though he be clouded and couered with the vaile of infirmity, yet to his Church which hath fellowship with him by faith, hee doth drop downe the sweet liquour of grace for grace, to the refreshment of their soules.
for though he be clouded and covered with the veil of infirmity, yet to his Church which hath fellowship with him by faith, he does drop down the sweet liquour of grace for grace, to the refreshment of their Souls.
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Secondly, that the Father, Sonne and holy Ghost, doth onely dwell in the Church. All other companies of men whatsoeuer are but the sties of Satan;
Secondly, that the Father, Son and holy Ghost, does only dwell in the Church. All other companies of men whatsoever Are but the sties of Satan;
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yea, though the courts of Princes.
yea, though the Courts of Princes.
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But the name of Gods City is, The Lord is there: yea, Aethiopia, Sabaea and Egypt shall say, God is in her; yea, Christ is in the middest of the seuen golden Candlesticks: But the name of God's city is, The Lord is there: yea, Ethiopia, Sabaea and Egypt shall say, God is in her; yea, christ is in the midst of the seuen golden Candlesticks:
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and when his father and his mother sought him sorrowing, they found him in the Temple, to teach vs where we should finde him euer after, to wit, in the true Church of God.
and when his father and his mother sought him sorrowing, they found him in the Temple, to teach us where we should find him ever After, to wit, in the true Church of God.
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Thirdly, that our being in and of the Church is that thing alone which can comfort vs in all our seruice,
Thirdly, that our being in and of the Church is that thing alone which can Comfort us in all our service,
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and secure our hearts that it shall be acceptable to God.
and secure our hearts that it shall be acceptable to God.
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Who were those that were rewarded with the euening penny, but those that laboured in the Vineyard to the end of the day? There were many heathens that laboured well;
Who were those that were rewarded with the evening penny, but those that laboured in the Vineyard to the end of the day? There were many Heathens that laboured well;
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yea, so well that they shall condemne many thousands of Christians that come short of them in ciuill righteousnesse:
yea, so well that they shall condemn many thousands of Christians that come short of them in civil righteousness:
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yet they had no true comfort, because their seruice was not to the true God, nor in the Vineyard of the Church.
yet they had no true Comfort, Because their service was not to the true God, nor in the Vineyard of the Church.
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Lastly, the Church is often compared in the Scripture to the Kingdome of Heauen:
Lastly, the Church is often compared in the Scripture to the Kingdom of Heaven:
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and that both in respect of distance, the men of the world being as farre in goodnesse from the men of the Church, as heauen from earth: and that both in respect of distance, the men of the world being as Far in Goodness from the men of the Church, as heaven from earth:
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and in respect of influence, the Church deriuing her ministeriall helpes to a new generation to all within her reach and fathome:
and in respect of influence, the Church deriving her ministerial helps to a new generation to all within her reach and fathom:
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as also in respect of the Churches imployment from God to bee none other but the gate of Heauen (as Iaacob said of Bethel ) and a nursery for the Kingdome of glory.
as also in respect of the Churches employment from God to be none other but the gate of Heaven (as Jacob said of Bethel) and a nursery for the Kingdom of glory.
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Now would it not be an vnspeakable comfort to be assured that wee liue in the Kingdome of Heauen? I know that we haue many troubles and vexations of spirit, many fightings within,
Now would it not be an unspeakable Comfort to be assured that we live in the Kingdom of Heaven? I know that we have many Troubles and vexations of Spirit, many fightings within,
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and terrours without, but what can they hurt our happinesse so long as we are in the Kingdome of Heauen?
and terrors without, but what can they hurt our happiness so long as we Are in the Kingdom of Heaven?
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Let euery one of vs therefore consider diligently with our selues these foure grounds:
Let every one of us Therefore Consider diligently with our selves these foure grounds:
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and as wee doe finde the truth of them, so let vs bee carefull to further our desires with them to the true Church of God.
and as we do find the truth of them, so let us be careful to further our Desires with them to the true Church of God.
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What will it auaile vs to be of that company wherein wee cannot bee assured that there is the fountaine of the house of Dauid? Will it profit vs to ioyne our selues with that society wherein there is not God and Christ in grace as well as in power? Can we looke for any good in those assemblies where is not the Kingdome of Heauen,
What will it avail us to be of that company wherein we cannot be assured that there is the fountain of the house of David? Will it profit us to join our selves with that society wherein there is not God and christ in grace as well as in power? Can we look for any good in those assemblies where is not the Kingdom of Heaven,
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and wherein if we worke we cannot looke for Gods penny? No surely.
and wherein if we work we cannot look for God's penny? No surely.
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Will you aske me then, how you shall know your selues to be of that Church, that so your soules may still goe after it as the Spouse of Christ?
Will you ask me then, how you shall know your selves to be of that Church, that so your Souls may still go After it as the Spouse of christ?
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I answer, you shall know it three waies. 1 By your head. 2 By your coapting and fitting to be vnited to him.
I answer, you shall know it three ways. 1 By your head. 2 By your coapting and fitting to be united to him.
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3 By those ligatures and ties whereby you are knit vnto him.
3 By those ligatures and ties whereby you Are knit unto him.
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1. First, wee shall know our selues to bee of the true Church, if Iesus Christ be the head of that Church whereunto we cleaue:
1. First, we shall know our selves to be of the true Church, if Iesus christ be the head of that Church whereunto we cleave:
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we are sure that that is the true Church whereof Iesus Christ is the head,
we Are sure that that is the true Church whereof Iesus christ is the head,
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but we cannot be certainly assured that that is it which hath the Pope to be another princely, spirituall,
but we cannot be Certainly assured that that is it which hath the Pope to be Another princely, spiritual,
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and monarchicall head, no though but ministeriall.
and monarchical head, no though but ministerial.
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First we are sure (I say) that that is the true Church whereof Iesus Christ is the head.
First we Are sure (I say) that that is the true Church whereof Iesus christ is the head.
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For first, Christ hath all things subiected vnto him for the Churches sake. As hee is God he hath all things subiected vnto him for his owne sake:
For First, christ hath all things subjected unto him for the Churches sake. As he is God he hath all things subjected unto him for his own sake:
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as Mediatour he hath a purchased subiection for his Churches sake:
as Mediator he hath a purchased subjection for his Churches sake:
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as the Apostle saith, God hath put all things vnder his feet, and hath giuen him to be the head ouer all things, to the Church which is his body. as the Apostle Says, God hath put all things under his feet, and hath given him to be the head over all things, to the Church which is his body.
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Secondly, Christ hath most perfectly, whatsoeuer may be most necessary for the life and saluation of his Church.
Secondly, christ hath most perfectly, whatsoever may be most necessary for the life and salvation of his Church.
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It pleased the Father that in him should all fulnesse dwell, and out of his fulnesse we all receiue grace for grace:
It pleased the Father that in him should all fullness dwell, and out of his fullness we all receive grace for grace:
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he being made of God vnto vs, wisdome, righteousnesse, sanctification and redemption.
he being made of God unto us, Wisdom, righteousness, sanctification and redemption.
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He doth redeeme the Church by his bloud, preserue it by his power, instruct it by his Word, renue and lead it by his Spirit. He does Redeem the Church by his blood, preserve it by his power, instruct it by his Word, renew and led it by his Spirit.
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Thirdly, in all the controuersies betwixt God, his creatures, and the Church, shee hath none to answer for her, to pleade her cause and procure her peace, but onely Iesus Christ the Counsellor and Prince of peace, as the wife her husb•nd.
Thirdly, in all the controversies betwixt God, his creatures, and the Church, she hath none to answer for her, to plead her cause and procure her peace, but only Iesus christ the Counsellor and Prince of peace, as the wife her husb•nd.
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Fourthly, Christ doth the duty of a Head; that is, giue spirituall sense by the sauing vnderstanding of spirituall things;
Fourthly, christ does the duty of a Head; that is, give spiritual sense by the Saving understanding of spiritual things;
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and motion, by giuing strength and power to walke in them.
and motion, by giving strength and power to walk in them.
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Yea, he doth knit and ioyne the parts together to him by merit and spirit, and giue effectuall power to euery p•rt to doe its office.
Yea, he does knit and join the parts together to him by merit and Spirit, and give effectual power to every p•rt to do its office.
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Yea, he so farre doth these good offices for his Church as her Head;
Yea, he so Far does these good Offices for his Church as her Head;
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that as the head cannot be taken from the body without the certaine death and ruine thereof:
that as the head cannot be taken from the body without the certain death and ruin thereof:
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so (as it is well said) without Christ the Church is nothing else but as a dead carkasse.
so (as it is well said) without christ the Church is nothing Else but as a dead carcase.
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Thus Christ being the vndoubted Head of the Church, we may be sure that that is the true Chruch whereof hee is the Head.
Thus christ being the undoubted Head of the Church, we may be sure that that is the true Church whereof he is the Head.
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Secondly, wee cannot bee assured that that is the true Church whereof the Pope is the head: and that vpon these grounds.
Secondly, we cannot be assured that that is the true Church whereof the Pope is the head: and that upon these grounds.
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First, we haue no assurance that Iesus Christ requires a Deputy in this world (to wit,
First, we have no assurance that Iesus christ requires a Deputy in this world (to wit,
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as Mediatour) for wee know that a Deputy serueth to supply the absence of the principall;
as Mediator) for we know that a Deputy serveth to supply the absence of the principal;
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whereas Christ is alwaies present by his word & spirit. If you say that he is absent in respect of bodily presence;
whereas christ is always present by his word & Spirit. If you say that he is absent in respect of bodily presence;
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I confesse, that if you respect the whole essence of Christ, his body is in Heauen,
I confess, that if you respect the Whole essence of christ, his body is in Heaven,
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and the Heauens must containe him till his comming againe:
and the Heavens must contain him till his coming again:
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but if you doe respect the whole person of Christ, of whom when the Scripture doth speak•, it doth attribute that vnto whole Christ, which is proper to either nature;
but if you do respect the Whole person of christ, of whom when the Scripture does speak•, it does attribute that unto Whole christ, which is proper to either nature;
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so we say that Christ is present with vs though his body be in Heauen, because we are not without the blessed communion and fellowship of the diuine nature.
so we say that christ is present with us though his body be in Heaven, Because we Are not without the blessed communion and fellowship of the divine nature.
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Neither to his sufficient presence doe we neede his body now, for though the Kings body bee onely at the Court,
Neither to his sufficient presence do we need his body now, for though the Kings body be only At the Court,
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yet is he a sufficient head for gouernement vnder God of his whole Kingdomes as his body politike.
yet is he a sufficient head for government under God of his Whole Kingdoms as his body politic.
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Secondly, we cannot be sure (if Christ were altogether absent) that any man in the world, by vertue of any coined diuine anointing, is able to supply his place.
Secondly, we cannot be sure (if christ were altogether absent) that any man in the world, by virtue of any coined divine anointing, is able to supply his place.
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For though as God the Kings and Princes of the earth are his Deputies to see his lawes obserued,
For though as God the Kings and Princes of the earth Are his Deputies to see his laws observed,
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and to execute his iudgements, because he hath made them so: yet as Mediatour and Head of the Church he hath none;
and to execute his Judgments, Because he hath made them so: yet as Mediator and Head of the Church he hath none;
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partly, because he hath made none; and partly, because his office is such as passeth not from one to another.
partly, Because he hath made none; and partly, Because his office is such as passes not from one to Another.
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For euery worke of a Mediatour is a compound worke, issuing from two natures concurring in the same action,
For every work of a Mediator is a compound work, issuing from two nature's concurring in the same actium,
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as the carued worke of Aholiab and Bezaleel, was the issue of their bodies and soules:
as the carved work of Aholiab and Bezaleel, was the issue of their bodies and Souls:
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in which respect there is required a strength aboue any created power.
in which respect there is required a strength above any created power.
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Thirdly, (because the Papists say, that the Pope is not the head of the Church in such a soueraigne and principall manner as Christ,
Thirdly, (Because the Papists say, that the Pope is not the head of the Church in such a sovereign and principal manner as christ,
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but the Ministeriall Head ouer the whole Church vpon earth) therefore I adde this, that we cannot be sure that a deputation of any inferiour gouernment and ministery, is put ouer to any one man whatsoeuer.
but the Ministerial Head over the Whole Church upon earth) Therefore I add this, that we cannot be sure that a deputation of any inferior government and Ministry, is put over to any one man whatsoever.
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For there are three things which doe hinder our through perswasion in this point. First, that Christ doth reserue euen outward administration in his owne power.
For there Are three things which do hinder our through persuasion in this point. First, that christ does reserve even outward administration in his own power.
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For it is he which sendeth forth his word and spirit, which hath ordained a ministery, fitted Euangelists, Pastors, Doctors, whence he is called the Arch-shepherd:
For it is he which sends forth his word and Spirit, which hath ordained a Ministry, fitted Evangelists, Pastors, Doctors, whence he is called the Arch-shepherd:
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It is he who assisteth his ministery with power;
It is he who assisteth his Ministry with power;
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and hath prouided the trumpet and sword of the magistracy to call and to dissolue counsels, to summon and to disparcle armie•, to defend his Church (so farre as it is good for her) from Satan the liar by heresie,
and hath provided the trumpet and sword of the magistracy to call and to dissolve Counsels, to summon and to disparcle armie•, to defend his Church (so Far as it is good for her) from Satan the liar by heresy,
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and Satan the murtherer by persecution. Therefore what need haue we of a ministeriall head?
and Satan the murderer by persecution. Therefore what need have we of a ministerial head?
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Secondly, that there is no ministeriall head but must worke ministerially that which the principall head doth principally:
Secondly, that there is no ministerial head but must work ministerially that which the principal head does principally:
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For else it is but a rotten head, such as the Wolfe found in the caruers shop, without wit or braines:
For Else it is but a rotten head, such as the Wolf found in the carvers shop, without wit or brains:
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But no mortall man nor Angell can doe that which Christ our head doth:
But no Mortal man nor Angel can do that which christ our head does:
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because the office of his headship is executed by two natures, concurring in one person Christ, as I said before.
Because the office of his headship is executed by two nature's, concurring in one person christ, as I said before.
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Thirdly, that then there should be a Lordlike power ouer the whole Church vpon earth, out of Christ in some creature; which cannot be.
Thirdly, that then there should be a Lordlike power over the Whole Church upon earth, out of christ in Some creature; which cannot be.
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For ye know what Paul saith, There are many diuisions, or diuersities, of ministeries, or administrations, but the same or one Lord.
For you know what Paul Says, There Are many divisions, or diversities, of ministeries, or administrations, but the same or one Lord.
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So that as it is with Kings who are neuer out of their kingdomes, though there are diuers officers vnder them,
So that as it is with Kings who Are never out of their kingdoms, though there Are diverse Officers under them,
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yet there is but one in whom there is Regall power, and that is the king himselfe:
yet there is but one in whom there is Regal power, and that is the King himself:
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so in this kingdome of heauen vpon earth, the Church I meane, though there are diuers offices,
so in this Kingdom of heaven upon earth, the Church I mean, though there Are diverse Offices,
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yet hee keepes the royalty in himselfe: which if he haue put ouer vnto another, it must either fasten vpon him sloth,
yet he keeps the royalty in himself: which if he have put over unto Another, it must either fasten upon him sloth,
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or at the least ease to put the burthen of gouernment vpon a weaker persons shoulders,
or At the least ease to put the burden of government upon a Weaker Persons shoulders,
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or it must make vs say that hee hath done a needlesse thing, to make a substitute in his own presence to doe that which is impossible.
or it must make us say that he hath done a needless thing, to make a substitute in his own presence to do that which is impossible.
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4. Lastly, if Iesus Christ were absent, and it were possible that there could be a deputy,
4. Lastly, if Iesus christ were absent, and it were possible that there could be a deputy,
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yet wee cannot bee sure that the Pope is he. And of this I shall giue you foure grounds of suspicion.
yet we cannot be sure that the Pope is he. And of this I shall give you foure grounds of suspicion.
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First, because it standeth vpon improbable interpretations, such as can neither arise properly nor figuratiuely, such as cannot be deriued by any succession to confirme the doctrine which they now hold concerning their great head.
First, Because it Stands upon improbable interpretations, such as can neither arise properly nor figuratively, such as cannot be derived by any succession to confirm the Doctrine which they now hold Concerning their great head.
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They say that God said to Peter, Thou art Peter, and vpon this rocke will I build my Church:
They say that God said to Peter, Thou art Peter, and upon this rock will I built my Church:
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and to thee will I giue the keies of the kingdome of heauen: and to thee will I give the keys of the Kingdom of heaven:
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and againe, feede my sheepe. Therefore, they say, he said to Peter (as their new doctrine concludeth) I make thee Vicar and ministeriall head ouer all the world, both for order and iurisdiction, ouer all Bishops, all Christians;
and again, feed my sheep. Therefore, they say, he said to Peter (as their new Doctrine Concludeth) I make thee Vicar and ministerial head over all the world, both for order and jurisdiction, over all Bishops, all Christians;
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to set out the rule of faith, lawes, dispensations, ouer all the world, to trample vpon kings,
to Set out the Rule of faith, laws, dispensations, over all the world, to trample upon Kings,
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and to decree them to butchery or honour, as they serue for the good of the Catholike cause. and to Decree them to butchery or honour, as they serve for the good of the Catholic cause.
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Now how this and the like stuffe can bee inferred from the words of Christ to Peter, to vphold their monarchicall head, I would intreat you to call your best Logicke to an account and to doe your best to iudge.
Now how this and the like stuff can be inferred from the words of christ to Peter, to uphold their monarchical head, I would entreat you to call your best Logic to an account and to do your best to judge.
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Secondly, because the Pope pleades more for himselfe than he doth for him from whom he pretends to receiue deputation.
Secondly, Because the Pope pleads more for himself than he does for him from whom he pretends to receive deputation.
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He is like an vnfaithfull friend, who being sent to speake a good word, speakes one for his friend and two for himselfe.
He is like an unfaithful friend, who being sent to speak a good word, speaks one for his friend and two for himself.
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For what is it that doth imbroyle the whole Christian world more than the Popes monarchie? All kingdomes must be at his dispose, that so such Princes as he can traine vp in dull ignorance, may through ambition be prouoked to be his white sonnes, that they may attaine to great honours,
For what is it that does embroil the Whole Christian world more than the Popes monarchy? All kingdoms must be At his dispose, that so such Princes as he can train up in dull ignorance, may through ambition be provoked to be his white Sons, that they may attain to great honours,
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and other mens inheritances, vnder him. All must be Hereticks that are not within his Pale.
and other men's inheritances, under him. All must be Heretics that Are not within his Pale.
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The word of God must depend vpon his allowance.
The word of God must depend upon his allowance.
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Scripture must be no Scripture except he looke fauourably vpon it, and giue it what sense pleaseth him.
Scripture must be no Scripture except he look favourably upon it, and give it what sense Pleases him.
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Kings must be no Kings, if it pleaseth him to excommunicate them:
Kings must be no Kings, if it Pleases him to excommunicate them:
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and we must be no ministers, because our calues are cow-calues, (as that blessed Martyr Woodman answered the Bishop of Chichester, who wanted the Popes Bull to consecrate or confirme him in his Bishopricke) with many other prettie toyes.
and we must be no Ministers, Because our calves Are cow-calues, (as that blessed Martyr Woodman answered the Bishop of Chichester, who wanted the Popes Bull to consecrate or confirm him in his Bishopric) with many other pretty toys.
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Thirdly, because all the notes of the great Antichrist that are in Scripture doe agree to him, to wit, the Pope,
Thirdly, Because all the notes of the great Antichrist that Are in Scripture do agree to him, to wit, the Pope,
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as is maintained to his face by our dread Soueraigne, and the reuerend Father Bishop Downame in his treatise of Antichrist,
as is maintained to his face by our dread Sovereign, and the reverend Father Bishop Downame in his treatise of Antichrist,
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and in his Diatriba of the same subiect.
and in his Diatriba of the same Subject.
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It is true indeed, they would make vs beleeue that his chayre is made of Irish wood, to which no copwebs of falshood can cleaue,
It is true indeed, they would make us believe that his chair is made of Irish wood, to which no copwebs of falsehood can cleave,
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nor any venomous creature come neere without death:
nor any venomous creature come near without death:
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and that his Church is like that which the mariners built in Illiria to Saint Iohn de Maluatia, whose very morter was tempered with malmsey; a sweet and precious Church:
and that his Church is like that which the Mariners built in Illyria to Saint John de Maluatia, whose very mortar was tempered with malmsey; a sweet and precious Church:
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but all the water in Tyber will not wash off that imputation, except he doe penance for his ambition and opposition,
but all the water in Tiber will not wash off that imputation, except he do penance for his ambition and opposition,
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and become such a Bishop as the primitiue godly Fathers were.
and become such a Bishop as the primitive godly Father's were.
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Fourthly, because it cannot be shewed that Christ hath appointed the Pope to be his Vicar, hee often speaketh of the Holy Ghost,
Fourthly, Because it cannot be showed that christ hath appointed the Pope to be his Vicar, he often speaks of the Holy Ghost,
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as when he saith, The Holy Ghost whom the Father will send in my Name, he shall teach you all things:
as when he Says, The Holy Ghost whom the Father will send in my Name, he shall teach you all things:
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and againe, When he is come which is the Spirit of truth, hee will lead you into all truth:
and again, When he is come which is the Spirit of truth, he will led you into all truth:
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but he neuer speaketh of the Pope. If he doe, let him shew it:
but he never speaks of the Pope. If he do, let him show it:
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if he doe not, let him consider how hatefull it is for a man to put himselfe into such high commissions without warrant from God:
if he do not, let him Consider how hateful it is for a man to put himself into such high commissions without warrant from God:
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and how iustly wee may lay this in his dish, No man taketh this honour but he that is called of God as Aaron was.
and how justly we may lay this in his dish, No man Takes this honour but he that is called of God as Aaron was.
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Thus (I hope) you perceiue that we cannot be assured that that is the true Church, whereof the Pope is the head.
Thus (I hope) you perceive that we cannot be assured that that is the true Church, whereof the Pope is the head.
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Oh therefore (my beloued countrey-men) leane not to him and to his politicke apostasie:
O Therefore (my Beloved countrymen) lean not to him and to his politic apostasy:
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lift vp your heads and behold by faith the bowing pillars of his proud monarchy.
lift up your Heads and behold by faith the bowing pillars of his proud monarchy.
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All his diuine vnction cannot foresee, nor all his keyes and swords helpe himselfe from that miserie which the Kings of the earth (who are and shall fall from him) shall bring vpon him.
All his divine unction cannot foresee, nor all his keys and swords help himself from that misery which the Kings of the earth (who Are and shall fallen from him) shall bring upon him.
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As therefore Moselanus a Iew, when hee had killed a fowle, whose flight the hoast of Alexander expected to prognosticate good or euill successe by, said vnto them, What a foule shame is it for so many worthy men to seeke knowledge of her, that knew not what should happen to her selfe? So say I, What a shame is it for so many wise men to seeke wisdome and direction from him, who is not wise enough for himselfe,
As Therefore Moselanus a Iew, when he had killed a fowl, whose flight the host of Alexander expected to prognosticate good or evil success by, said unto them, What a foul shame is it for so many worthy men to seek knowledge of her, that knew not what should happen to her self? So say I, What a shame is it for so many wise men to seek Wisdom and direction from him, who is not wise enough for himself,
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but rageth now like the deuill because his time is but short, and yet cannot see it? Surely,
but rages now like the Devil Because his time is but short, and yet cannot see it? Surely,
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as he that died of the bite of a weasell, lamented because it was not a Lion:
as he that died of the bite of a weasel, lamented Because it was not a lion:
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so will such at the last lament that they haue fallen by that weake one (though neuer so great in the eyes of his flatterers) whose very throne shall fall as a milstone into the sea, to wit, with great violence, noyse, horrour, and trouble to the world.
so will such At the last lament that they have fallen by that weak one (though never so great in the eyes of his Flatterers) whose very throne shall fallen as a millstone into the sea, to wit, with great violence, noise, horror, and trouble to the world.
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But now you will say, Put case that we account Iesus Christ our head, yet if we are not of his body, we are not of that Church whereof he is the head. It is true:
But now you will say, Put case that we account Iesus christ our head, yet if we Are not of his body, we Are not of that Church whereof he is the head. It is true:
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therefore that you may know your selues to be of the body, I must goe two steps further.
Therefore that you may know your selves to be of the body, I must go two steps further.
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First, I must shew you how God doth fit vs to be made one with our head, First, I must show you how God does fit us to be made one with our head,
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and to be members of his body.
and to be members of his body.
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We are falsly charged to require inward qualifications of holinesse in euery member of the Church (for there are members in Gods Book before calling,
We Are falsely charged to require inward qualifications of holiness in every member of the Church (for there Are members in God's Book before calling,
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as well as such as are called, and of such as are called there are members by profession, which do admit of a cutting off) yet if we would assure our hearts that we are so in the Church,
as well as such as Are called, and of such as Are called there Are members by profession, which do admit of a cutting off) yet if we would assure our hearts that we Are so in the Church,
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as wee are also of it, we must be inwardly coapted and fitted to be made one with him.
as we Are also of it, we must be inwardly coapted and fitted to be made one with him.
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Now for this fitting of vs for our head, it must be by three actions of our good and mercifull God.
Now for this fitting of us for our head, it must be by three actions of our good and merciful God.
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First, God must cut vs from the wilde oliue, that is, he must separate vs from corrupted Adam, as we are borne after his cursed image.
First, God must Cut us from the wild olive, that is, he must separate us from corrupted Adam, as we Are born After his cursed image.
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To this end God giueth vs by the law a sight of some one sinne, which hath haply made deepest gashes in our consciences, together with the punishment due vnto it.
To this end God gives us by the law a sighed of Some one sin, which hath haply made Deepest Gashes in our Consciences, together with the punishment due unto it.
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At which sight, we suspecting what all our sins may deserue, if God shall muster them together, through compunction of heart we are brought to a detestation of our former estate,
At which sighed, we suspecting what all our Sins may deserve, if God shall muster them together, through compunction of heart we Are brought to a detestation of our former estate,
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and so to a casting off of our transgressions that we may not die. Secondly, God must pare vs to put vs into the true oliue, Christ, by humiliation:
and so to a casting off of our transgressions that we may not die. Secondly, God must pare us to put us into the true olive, christ, by humiliation:
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when we see how fearefully wee lie liable to Gods iustice, we, despairing of all helpe and comfort elsewhere, doe humbly lay our selues downe at Gods feet, to bee disposed to shame, sorrow, feare, confession, prayer,
when we see how fearfully we lie liable to God's Justice, we, despairing of all help and Comfort elsewhere, do humbly lay our selves down At God's feet, to be disposed to shame, sorrow, Fear, Confessi, prayer,
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and application of spirituall reasons to our carnall hearts, to mortifie and dead our corruptions according to Gods Word.
and application of spiritual Reasons to our carnal hearts, to mortify and dead our corruptions according to God's Word.
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Thirdly, God must ingraft vs into Christ.
Thirdly, God must ingraft us into christ.
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How is this? When by the power of the Word and Spirit he doth worke faith in our hearts;
How is this? When by the power of the Word and Spirit he does work faith in our hearts;
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by which wee comparing the bottomlesse pit of our sinful estate, with the height, length, bredth,
by which we comparing the bottomless pit of our sinful estate, with the height, length, breadth,
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and depth of Gods loue to vs in Christ, and see•ng there superabundant store of loue, merit, power, to doe vs euerlasting good, our hearts are ouercome to ecche out to God; I come Lord, I come:
and depth of God's love to us in christ, and see•ng there superabundant store of love, merit, power, to do us everlasting good, our hearts Are overcome to ecche out to God; I come Lord, I come:
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and so the Father bestoweth the Sonne vpon vs, and vs vpon him.
and so the Father bestoweth the Son upon us, and us upon him.
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Now men, brethren, and fathers, hearken what securitanes can perswade themselues that they are of this Church,
Now men, brothers, and Father's, harken what securitanes can persuade themselves that they Are of this Church,
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though they hold their heads neuer so high amongst vs;
though they hold their Heads never so high among us;
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none, none can doe it? Are they, that are corrupt and lie rotting in carnall wisedome,
none, none can do it? are they, that Are corrupt and lie rotting in carnal Wisdom,
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and proud enmitie against God, that goe a whoring after pleasures, profits, honours, according to their seuerall dispositions, are they (I say) cut off from the wilde oliue? Are they, whose soules were neuer filled with shame, sorrow, feare for sin,
and proud enmity against God, that go a whoring After pleasures, profits, honours, according to their several dispositions, Are they (I say) Cut off from the wild olive? are they, whose Souls were never filled with shame, sorrow, Fear for since,
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and who neuer from a bleeding heart confessed their particular sinnes vnto God, or from a melting soule begged pardon, resoluing for euer after to be disposed as God shall please, are they (I say) pared and made fit to grow into one bodie with the head? Are they who neuer haue had experience of sin-sicke soules, who doe neuer see by any comfortable adiudication their wants supplied in Christ, who do not pant after him in such meanes as God hath appointed, are they (I say) ingrafted into Christ? No, no,
and who never from a bleeding heart confessed their particular Sins unto God, or from a melting soul begged pardon, resolving for ever After to be disposed as God shall please, Are they (I say) pared and made fit to grow into one body with the head? are they who never have had experience of sin-sick Souls, who do never see by any comfortable adjudication their Wants supplied in christ, who do not pant After him in such means as God hath appointed, Are they (I say) ingrafted into christ? No, no,
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when these things come to passe, heauen and hell will be all one kingdome.
when these things come to pass, heaven and hell will be all one Kingdom.
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As you will be kind and louing people to your soules, therfore apply these three particulars to your hearts:
As you will be kind and loving people to your Souls, Therefore apply these three particulars to your hearts:
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and neuer thinke your selues to be of the true Church (though you are in it) till you find them in some measure wrought in you.
and never think your selves to be of the true Church (though you Are in it) till you find them in Some measure wrought in you.
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Gentlemen, who are giuen to that studie, know that there is an abatement of honour in Heraldrie to him that telleth a lie,
Gentlemen, who Are given to that study, know that there is an abatement of honour in Heraldry to him that Telleth a lie,
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or is deuoted to the apron, or committeth Idolatry to Bacchus. And do we not thinke that God will clip the wings of those who thinke to fly aloft to this honour to be of the true Church,
or is devoted to the apron, or Committeth Idolatry to Bacchus. And do we not think that God will clip the wings of those who think to fly aloft to this honour to be of the true Church,
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and yet liue in sinne? Yes, write this for a truth, that as sure as all are not Israel according to the spirit, which are of Israel according to the flesh,
and yet live in sin? Yes, write this for a truth, that as sure as all Are not Israel according to the Spirit, which Are of Israel according to the Flesh,
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so surely none are vniuocall members of that Church wherof Christ is the head, but those who find in themselues this totall alteration from their estate naturall, to a feeling and comfortable estate in Christ Iesus.
so surely none Are univocal members of that Church whereof christ is the head, but those who find in themselves this total alteration from their estate natural, to a feeling and comfortable estate in christ Iesus.
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But secondly, you will now aske me what are those ligatures and ties whereby we are knit vnto Christ, that wee may grow together with him? For those are of the true Church, who are knit vnto Christ by the true bands:
But secondly, you will now ask me what Are those ligatures and ties whereby we Are knit unto christ, that we may grow together with him? For those Are of the true Church, who Are knit unto christ by the true bans:
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I answer therefore, that they are the sauing and sauourie truths in the word of God.
I answer Therefore, that they Are the Saving and savoury truths in the word of God.
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This is that alone which makes our faith apt to conglutinate and glew vs to Christ:
This is that alone which makes our faith apt to conglutinate and glew us to christ:
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Who is my mother? (saith Christ) and who are my brethren? Who are those that are knit vnto me by the neerest bond? They that heare the word of God and doe it; Who is my mother? (Says christ) and who Are my brothers? Who Are those that Are knit unto me by the nearest bound? They that hear the word of God and do it;
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that is, they that receiue the truth of Gods word by faith, and conforme themselues vnto it; these are the men.
that is, they that receive the truth of God's word by faith, and conform themselves unto it; these Are the men.
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Antiquitie cannot knit vs vnto Christ, for age is no crowne of honour, except it be found in the wayes of righteousnesse.
Antiquity cannot knit us unto christ, for age is no crown of honour, except it be found in the ways of righteousness.
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Succession cannot doe it, except together with it wee depart not from the true faith which was formerly holden.
Succession cannot do it, except together with it we depart not from the true faith which was formerly held.
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Vnitie cannot doe it, except it be good, and nothing is good which is not true. Unity cannot do it, except it be good, and nothing is good which is not true.
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The bare titles of Catholike, and Apostolike cannot doe it, except together we forsake not the Catholike and Apostolike doctrine and truth.
The bore titles of Catholic, and Apostolic cannot do it, except together we forsake not the Catholic and Apostolic Doctrine and truth.
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Holinesse cannot doe it, except it be holinesse agreeable to the truth, without which there is none:
Holiness cannot do it, except it be holiness agreeable to the truth, without which there is none:
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for Christ saith, Sanctifie them by thy truth.
for christ Says, Sanctify them by thy truth.
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Thus you see that truth is that very glew and cyment in the hand of faith, that must knit vs vnto our head. Thus you see that truth is that very glew and cement in the hand of faith, that must knit us unto our head.
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Oh therfore let vs striue and contend for the faith, as Iude speaketh, which was once giuen vnto the Saints.
O Therefore let us strive and contend for the faith, as Iude speaks, which was once given unto the Saints.
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If euer we stroue for it, now is the time; If ever we strove for it, now is the time;
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now more than euer (because their destruction is neerer) doth the Pope hound out (as our Soueraign termeth it) great swarmes of Iesuites to disgrace the Scriptures,
now more than ever (Because their destruction is nearer) does the Pope hound out (as our Sovereign termeth it) great swarms of Iesuites to disgrace the Scriptures,
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and to steale away the word of truth from vs. Blessed is he that holdeth fast in this fearefull time of temptation.
and to steal away the word of truth from us Blessed is he that holds fast in this fearful time of temptation.
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Behold I come as a theefe (saith Christ) blessed is he that watcheth and keepeth his garments (of holy truth and true holines) lest he walke naked, and men see his filthines. Behold I come as a thief (Says christ) blessed is he that watches and Keepeth his garments (of holy truth and true holiness) lest he walk naked, and men see his filthiness.
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It may be you will say, That if truth knit vs to our head, truth is at Rome.
It may be you will say, That if truth knit us to our head, truth is At Room.
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I answer, that it may be so: for Antichrist ruffles as God in the temple of God, which hath the Scripture:
I answer, that it may be so: for Antichrist ruffles as God in the temple of God, which hath the Scripture:
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but the Church of Rome, the Popes apostacie, consisting of head and members vnited by the doctrine of Trent, hath it not.
but the Church of Rome, the Popes apostasy, consisting of head and members united by the Doctrine of Trent, hath it not.
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If you say that the truth was once at Rome: I grant it; but it doth not follow that therefore it should be there now:
If you say that the truth was once At Room: I grant it; but it does not follow that Therefore it should be there now:
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the faithfull Citie may become a harlot, and her wine may be mixed with water: the faithful city may become a harlot, and her wine may be mixed with water:
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and Thessalonica, from whom sounded out the word of the Lord in Macedonia and Achaia, and whose faith which was towards God, spread abroad in all quarters, is now a cabine of vncleane Turkes:
and Thessalonica, from whom sounded out the word of the Lord in Macedonia and Achaia, and whose faith which was towards God, spread abroad in all quarters, is now a cabin of unclean Turkes:
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yea, and who knoweth not that a chaste virgin may in time become a stinking harlot? Euen so is it with Rome.
yea, and who Knoweth not that a chaste Virgae may in time become a stinking harlot? Eve so is it with Room.
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If you aske mee, When went the truth from Rome? for some or other must needs obserue it.
If you ask me, When went the truth from Room? for Some or other must needs observe it.
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I answer, Is it not gone except I can shew the time? An apple may be rotten,
I answer, Is it not gone except I can show the time? an apple may be rotten,
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though I cannot shew the time when it began; because it began at the coare:
though I cannot show the time when it began; Because it began At the Coare:
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A man may be sicke vnto death, though I cannot tell when his disease began to preuaile against him.
A man may be sick unto death, though I cannot tell when his disease began to prevail against him.
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So the Church of Rome, though by reason of her strength, and that good temper shee was in while Martyrs possessed her seat, she stood out long before she kept her bed (because she was not heart-sicke at the first infecting of her blood) in which respect haply her first lying downe cannot be obserued of euerie eye:
So the Church of Rome, though by reason of her strength, and that good temper she was in while Martyrs possessed her seat, she stood out long before she kept her Bed (Because she was not heartsick At the First infecting of her blood) in which respect haply her First lying down cannot be observed of every eye:
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yet hee that hath but one eye may see that she is sicke vnto death, by her sicke and powerlesse actions:
yet he that hath but one eye may see that she is sick unto death, by her sick and powerless actions:
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as her surfetting vpon temporall glory, her vomiting vp of the wholesome food of Gods word, her desire not to be stirred from her old rotten couch, her pettishnesse if we doe but touch her to trie whether sicke or sound:
as her surfeiting upon temporal glory, her vomiting up of the wholesome food of God's word, her desire not to be stirred from her old rotten couch, her pettishness if we do but touch her to try whither sick or found:
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and many the like symptomes not only of a declining, but of a desperately consuming estate.
and many the like symptoms not only of a declining, but of a desperately consuming estate.
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Yea, but you will say, That in other heresies the persons broaching, and the time when is obserued.
Yea, but you will say, That in other heresies the Persons broaching, and the time when is observed.
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I answer, That it doth not therefore follow that this can be done in Poperie,
I answer, That it does not Therefore follow that this can be done in Popery,
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for it is a mysterie (as the Apostle saith:) and (as Iohn saith) Great Babylon the mother of whoredomes hath this name written in her forehead, A Mysterie.
for it is a mystery (as the Apostle Says:) and (as John Says) Great Babylon the mother of whoredoms hath this name written in her forehead, A Mystery.
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This apostacie of Rome held communion with the true Church still: This apostasy of Room held communion with the true Church still:
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and when prosperitie like poyson was powred out vpon the Church, she tooke aduantage vpon the deadnesse of mens hearts to make her owne gaine; and when Prosperity like poison was poured out upon the Church, she took advantage upon the deadness of men's hearts to make her own gain;
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and while men were either diuerted by other occasions, or rocked asleepe in the cradles of ease, profit, pleasure, honour,
and while men were either diverted by other occasions, or rocked asleep in the cradles of ease, profit, pleasure, honour,
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or blinded with the outward splendor and glorie of her whorish and hypocriticall attire, to sowe tares in stead of good wheat:
or blinded with the outward splendour and glory of her whorish and hypocritical attire, to sow tares in stead of good wheat:
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which yet was neuer so closely carried, but that some faithfull men still obserued her and opposed her in euerie age (as hath beene shewed by diuers, who still lye vnsatisfied) though her policie and tyrannie still did crush them to her power.
which yet was never so closely carried, but that Some faithful men still observed her and opposed her in every age (as hath been showed by diverse, who still lie unsatisfied) though her policy and tyranny still did crush them to her power.
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Oh therefore, seeke not truth at Rome, where you haue so good causes to doubt that the true head is not;
O Therefore, seek not truth At Room, where you have so good Causes to doubt that the true head is not;
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yea know of old that truth hath sought for succour in Cloysters and could finde none:
yea know of old that truth hath sought for succour in Cloisters and could find none:
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seeke it therefore at home, where the true head Christ is calling vs from our dead sleepe of sinne, giuing vnto vs the habit of faith for our sanctification, the act of faith to receiue Iesus Christ for our iustification, the spirit of adoption to seale vs vnto the day of our redemption.
seek it Therefore At home, where the true head christ is calling us from our dead sleep of sin, giving unto us the habit of faith for our sanctification, the act of faith to receive Iesus christ for our justification, the Spirit of adoption to seal us unto the day of our redemption.
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Be not scarred with this bugbeare, that we confesse that a Papist so liuing and so dying may be saued:
Be not scarred with this bugbear, that we confess that a Papist so living and so dying may be saved:
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and therefore the truth is good enough amongst them.
and Therefore the truth is good enough among them.
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For you must vnderstand it of those that are in the Antichristian state, not of it,
For you must understand it of those that Are in the Antichristian state, not of it,
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and chained with ineuitable ignorance, (hauing the key of more distinct knowledge kept from them by tyrannie and policie) and doe forsake their popish grounds,
and chained with inevitable ignorance, (having the key of more distinct knowledge kept from them by tyranny and policy) and do forsake their popish grounds,
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as it is said that the Bishop of Chichester that then was, would haue had Gardner to doe,
as it is said that the Bishop of Chichester that then was, would have had Gardener to do,
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when hee did comfort him vpon his death-bed with Gods promises, and with free iustification in the bloud of Christ. To whom Gardner did answer;
when he did Comfort him upon his deathbed with God's promises, and with free justification in the blood of christ. To whom Gardner did answer;
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What my Lord, will you open that gap now? then farewell altogether: To me and such other you may speake it; What my Lord, will you open that gap now? then farewell altogether: To me and such other you may speak it;
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but open this window to the people, then farewell altogether. but open this window to the people, then farewell altogether.
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Thus likewise Bellarmine, after his large discourse of that confidence which we may draw from our workes, layeth downe this proposition as his last sanctuarie, that, By reason of the incertaintie of our owne righteousnesse,
Thus likewise Bellarmine, After his large discourse of that confidence which we may draw from our works, Layeth down this proposition as his last sanctuary, that, By reason of the incertainty of our own righteousness,
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and the danger of vaineglorie, it is most safe to put our whole trust and confidence in the mercie and bountie of God alone. and the danger of vainglory, it is most safe to put our Whole trust and confidence in the mercy and bounty of God alone.
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Now if Papists shall doe in truth and sinceritie of heart, as these say, renouncing the trappings of the whore of Rome, though they die in the Popish Church, they being chained in the fetters of Rome, they may giue a good ground for the iudgement of charitie to worke vpon concerning their saluation with GOD.
Now if Papists shall do in truth and sincerity of heart, as these say, renouncing the trappings of the whore of Room, though they die in the Popish Church, they being chained in the fetters of Room, they may give a good ground for the judgement of charity to work upon Concerning their salvation with GOD.
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Neither be ye moued with this which they so often bellow out against vs, That our truth was not knowne before Luther:
Neither be you moved with this which they so often bellow out against us, That our truth was not known before Luther:
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for though for many of our negatiues, whereby we doe deny their false nouelties, there was no vse of them (though the Spirit of God foreseeing the mysterie of Antichrist, left sufficient ground for them in the Scriptures) yet we willingly disclaime all that cannot draw a longer pedigree than Poperie.
for though for many of our negatives, whereby we do deny their false novelties, there was no use of them (though the Spirit of God Foreseeing the mystery of Antichrist, left sufficient ground for them in the Scriptures) yet we willingly disclaim all that cannot draw a longer pedigree than Popery.
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Thou art of yesterday, saith the Pharisie to Christ: Before Abraham was I am, saith Christ to the Pharisies:Thou art of yesterday, Says the Pharisee to christ: Before Abraham was I am, Says christ to the Pharisees:
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So may our truth say in respect of Luther; It appeared more plentifully in his time, not otherwise than a cleere morning after a darke and drowsie night, no otherwise than faire weather after a tedious storme, no otherwise than health after a lingring sicknesse.
So may our truth say in respect of Luther; It appeared more plentifully in his time, not otherwise than a clear morning After a dark and drowsy night, no otherwise than fair weather After a tedious storm, no otherwise than health After a lingering sickness.
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And if it seemed to be new, wee may thanke the Church of Rome for it, which so preuailed with our improuident fathers through glorious titles and outward splendor,
And if it seemed to be new, we may thank the Church of Room for it, which so prevailed with our improvident Father's through glorious titles and outward splendour,
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and the mysterie of abhominations in the golden cup, that their mother truth being iustled out of doores for a time, was not at the last,
and the mystery of abominations in the golden cup, that their mother truth being justled out of doors for a time, was not At the last,
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when she came againe, scarce acknowledged of her owne children.
when she Come again, scarce acknowledged of her own children.
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Let vs be wiser and acknowledge her, though shee come naked and in rags, remembring that true but fearefull saying, Because they receiue not the loue of the truth that they might be saued,
Let us be Wiser and acknowledge her, though she come naked and in rags, remembering that true but fearful saying, Because they receive not the love of the truth that they might be saved,
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therefore God shall send them strong delusions that they should beleeue lies, that all they might be damned which beleeued not the truth. Therefore God shall send them strong delusions that they should believe lies, that all they might be damned which believed not the truth.
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Thus haue I shewed you how you may know your selues to be of the true Church amongst vs, that so your desires may pant after it.
Thus have I showed you how you may know your selves to be of the true Church among us, that so your Desires may pant After it.
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As Dauid added two motiues to prouoke himselfe to hunger after the house of the Lord:
As David added two motives to provoke himself to hunger After the house of the Lord:
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so shall I adde the same to further vs to desire to be, and to be still of the true Church amongst vs. The first is the beautie of our Church, which doth stand in the beautie of that Religion which it doth professe:
so shall I add the same to further us to desire to be, and to be still of the true Church among us The First is the beauty of our Church, which does stand in the beauty of that Religion which it does profess:
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I know that the Papists doe what they can to disgrace it, and to make it appeare ougly in the sight of men;
I know that the Papists do what they can to disgrace it, and to make it appear ugly in the sighed of men;
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yet (though the Kings daughter be all glorious within, and her best ornaments without are but needle-worke, full of stitches and prickes: yet (though the Kings daughter be all glorious within, and her best Ornament without Are but needlework, full of Stitches and pricks:
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though the whore do excell in her garish attire the modest and honest woman;
though the whore do excel in her garish attire the modest and honest woman;
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in which respect it cannot grieue vs that they obiect against vs, as the heathens of old did against the lesse ancient Christians, the want of glorie in our outward seruice and worship) yet, I say, there are diuers things which make our religion beautifull, aboue that which doth so much stand vpon outward feature and proportion.
in which respect it cannot grieve us that they Object against us, as the Heathens of old did against the less ancient Christians, the want of glory in our outward service and worship) yet, I say, there Are diverse things which make our Religion beautiful, above that which does so much stand upon outward feature and proportion.
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First, our religion cannot bee disgraced without lying.
First, our Religion cannot be disgraced without lying.
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She is a beautifull woman, who standeth so for currant, except to them who will say, White is blacke,
She is a beautiful woman, who Stands so for currant, except to them who will say, White is black,
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or that shee painteth, and borroweth complexion of Art, or the like, when it is nothing so:
or that she painteth, and borroweth complexion of Art, or the like, when it is nothing so:
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so is it with our religion.
so is it with our Religion.
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Yee know how often they charge vs and our religion with noueltie, when yet we doe relye vpon the first truth, to wit the Scriptures.
Ye know how often they charge us and our Religion with novelty, when yet we do rely upon the First truth, to wit the Scriptures.
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So likewise they doe make their blinded disciples beleeue, that we hold, God to be the author of sinne;
So likewise they do make their blinded Disciples believe, that we hold, God to be the author of sin;
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likewise, that it is enough to haue onely faith;
likewise, that it is enough to have only faith;
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that the Church failed many hundred yeeres till Luther and Caluine; that all is very easie in Scriptures;
that the Church failed many hundred Years till Luther and Calvin; that all is very easy in Scriptures;
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that God forceth vs against our wills, without any respect of our consents; that we allow no fasting but morall temperance and fasting from sin;
that God forceth us against our wills, without any respect of our consents; that we allow no fasting but moral temperance and fasting from since;
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that we esteeme nothing of Christian workes towards saluation, but condemne them as vncleane, sinfull, hypocriticall;
that we esteem nothing of Christian works towards salvation, but condemn them as unclean, sinful, hypocritical;
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that God imputeth the righteousnesse of Christ to iustification though we be not iust;
that God imputeth the righteousness of christ to justification though we be not just;
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as if the righteousnesse of Christ applied by faith did not cure as well as couer, purge sinne as well as pacifie Gods wrath for sinne.
as if the righteousness of christ applied by faith did not cure as well as cover, purge sin as well as pacify God's wrath for sin.
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These and the like odious lies doe they put vpon vs and our religion.
These and the like odious lies do they put upon us and our Religion.
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But blessed and beautifull are we when such men as they are speake all manner of euill against vs falsely.
But blessed and beautiful Are we when such men as they Are speak all manner of evil against us falsely.
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We cannot thinke our selues the more deformed for their false charges, whose whole Apostacie is a mixture of lying and vanitie from head to taile.
We cannot think our selves the more deformed for their false charges, whose Whole Apostasy is a mixture of lying and vanity from head to tail.
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They call the Pope the Head of the Church, when he is neither able to be present with the whole bodie,
They call the Pope the Head of the Church, when he is neither able to be present with the Whole body,
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nor infuse capitall spirits into any one member.
nor infuse capital spirits into any one member.
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The Pope calleth himselfe A seruant of seruants, when yet he seemes to be a prouder Lord than the Turke, breathing out nothing but soueraigntie and vnlimited iurisdiction,
The Pope calls himself A servant of Servants, when yet he seems to be a Prouder Lord than the Turk, breathing out nothing but sovereignty and unlimited jurisdiction,
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and would thinke foule scorne that any earthly Potentate or King should be preferred before him.
and would think foul scorn that any earthly Potentate or King should be preferred before him.
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Their Iesuites will be so lyingly called of Iesus the Truth;
Their Iesuites will be so lyingly called of Iesus the Truth;
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when (as it hath beene often told them, and cannot be disproued) as Abshalom was vniustly called, the Fathers peace, being the Fathers warre,
when (as it hath been often told them, and cannot be disproved) as Absalom was unjustly called, the Father's peace, being the Father's war,
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so they are not without blasphemie so called, seeing they doe nothing more than cunnicatch the wealthy, gull the poore, disloyalize subiects, conspire against Princes, vndermine States and Kingdomes,
so they Are not without blasphemy so called, seeing they do nothing more than cunnicatch the wealthy, gull the poor, disloyalize Subjects, conspire against Princes, undermine States and Kingdoms,
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and vnder the hood of Religion kindle warres, and closely lay the cause vpon others.
and under the hood of Religion kindle wars, and closely lay the cause upon Others.
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Yea, and what is their religion but, like these grand practisers, one thing in shew, another thing in truth,
Yea, and what is their Religion but, like these grand practisers, one thing in show, Another thing in truth,
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and none other but a draught of deadly wine in a golden cup.
and none other but a draught of deadly wine in a golden cup.
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Secondly, our Religion striues by all might and maine to keepe the head whole, and that is Christ only.
Secondly, our Religion strives by all might and main to keep the head Whole, and that is christ only.
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Yee know that hee is called beautifull, whose head is so, though hee haue a crooked bodie, a withered hand, and a gowtie toe:
Ye know that he is called beautiful, whose head is so, though he have a crooked body, a withered hand, and a gouty toe:
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so may our Church and Religion well be accounted;
so may our Church and Religion well be accounted;
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because we cleaue vnto, keepe whole and sound, to our power, our whole head, (both God and Man by nature, Priest, Prophet,
Because we cleave unto, keep Whole and found, to our power, our Whole head, (both God and Man by nature, Priest, Prophet,
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and King by office) that hee might be the alone Sauiour of his people. We know how the Church of Rome doth share out his honour with his offices,
and King by office) that he might be the alone Saviour of his people. We know how the Church of Room does share out his honour with his Offices,
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and diuide them betweene Christ and others. His Kingly Office is parted betweene him and the Pope;
and divide them between christ and Others. His Kingly Office is parted between him and the Pope;
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his Priestly, betweene him and the Saints; his Propheticall, betweene him and their traditionall Church. But for vs, we desire that he may fill all in all things:
his Priestly, between him and the Saints; his Prophetical, between him and their traditional Church. But for us, we desire that he may fill all in all things:
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we doe striue that he may increase, though we and all the world perish, decrease, and come to nothing:
we do strive that he may increase, though we and all the world perish, decrease, and come to nothing:
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yea, as Dauid said of the sword of Goliah, which was laid vp behind the Ephod, there is none to it:
yea, as David said of the sword of Goliath, which was laid up behind the Ephod, there is none to it:
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so say wee of our blessed King, Priest, and Prophet, there is none to him,
so say we of our blessed King, Priest, and Prophet, there is none to him,
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neither shall there be any but hee, in whom wee will seeke the least dragme of beautie.
neither shall there be any but he, in whom we will seek the least dragme of beauty.
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Thirdly, our Religion is not only beautifull in the head, but scoureth off the least blot from the whole bodie.
Thirdly, our Religion is not only beautiful in the head, but scoureth off the least blot from the Whole body.
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It keepeth all the Commandements entire.
It Keepeth all the commandments entire.
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When wee consider that they were written with Gods owne finger, and deliuered with so many miracles, we neither dare change the first Commandement, nor dash out the second,
When we Consider that they were written with God's own finger, and Delivered with so many Miracles, we neither Dare change the First Commandment, nor dash out the second,
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as the Church of Rome doth.
as the Church of Room does.
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We dare not admit of the Masse, for feare of hauing any other god saue the true God.
We Dare not admit of the Mass, for Fear of having any other god save the true God.
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We dare not embrace Popish Traditions, for feare of giuing God that worship which is not his owne:
We Dare not embrace Popish Traditions, for Fear of giving God that worship which is not his own:
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our consciences will not so farre abuse vs, as to giue vs leaue to entertaine a seruice vnknowne,
our Consciences will not so Far abuse us, as to give us leave to entertain a service unknown,
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lest we should serue God in vaine, and not giue him his worship in the right manner:
lest we should serve God in vain, and not give him his worship in the right manner:
cs pns12 vmd vvi np1 p-acp j, cc xx vvi pno31 po31 n1 p-acp dt j-jn n1:
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we cannot spend the Lords day in seeing Masse, or only in praying (though it be the sweetest of our seruice) knowing that,
we cannot spend the lords day in seeing Mass, or only in praying (though it be the Sweetest of our service) knowing that,
pns12 vmbx vvi dt n2 n1 p-acp vvg n1, cc av-j p-acp vvg (c-acp pn31 vbb dt js pp-f po12 n1) vvg cst,
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because God doth in the Commandement of the Sabbath, chiefly aime at our edification, we must goe vp to the house of the Lord, that he may teach vs his waies,
Because God does in the Commandment of the Sabbath, chiefly aim At our edification, we must go up to the house of the Lord, that he may teach us his ways,
c-acp np1 vdz p-acp dt n1 pp-f dt n1, av-jn vvb p-acp po12 n1, pns12 vmb vvi a-acp p-acp dt n1 pp-f dt n1, cst pns31 vmb vvi pno12 po31 n2,
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and wee may walke in his paths. and we may walk in his paths.
cc pns12 vmb vvi p-acp po31 n2.
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We settle the Chaire of State vpon Princes, renouncing a superiour power among men, to excommunicate them:
We settle the Chair of State upon Princes, renouncing a superior power among men, to excommunicate them:
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and put case the Pope doe, to his vtmost, hunge them with his Bulls, we renounce and hate the not accounting of them Kings, and the executing of them as delinquents to him,
and put case the Pope do, to his utmost, hunge them with his Bulls, we renounce and hate thee not accounting of them Kings, and the executing of them as delinquents to him,
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and to his Pope-holy-Church: Yet lest wee should flatter them, we tell them that they must be Fathers, not Tyrants, that so they may not be wilfull hinderers of that honour which is due vnto them.
and to his Pope-holy-Church: Yet lest we should flatter them, we tell them that they must be Father's, not Tyrants, that so they may not be wilful hinderers of that honour which is due unto them.
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Hauing thus pressed vpon the head for orderly politique gouernment, we learne of God to presse vpon the heart, the seat of valour, that there be no taking away of life through base cowardise.
Having thus pressed upon the head for orderly politic government, we Learn of God to press upon the heart, the seat of valour, that there be no taking away of life through base cowardice.
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Can we thinke of poisonings, stabbings, vnderminings, strengthning the hands of wickednesse, sadding the hearts of the good by lies and impostures? We can sooner looke vpon the persons of our enemies without malice, their wrongs without desire of reuenge, their prosperitie without enuie,
Can we think of poisonings, stabbings, underminings, strengthening the hands of wickedness, sadding the hearts of the good by lies and Impostors? We can sooner look upon the Persons of our enemies without malice, their wrongs without desire of revenge, their Prosperity without envy,
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and digest all our griefes by venting them into Gods bosome by feruent and faithfull prayer.
and digest all our griefs by venting them into God's bosom by fervent and faithful prayer.
cc vvi d po12 n2 p-acp vvg pno32 p-acp npg1 n1 p-acp j cc j n1.
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We presse vpon the seat of Lust, and teach our appetites, that as we must liue,
We press upon the seat of Lust, and teach our appetites, that as we must live,
pns12 vvb p-acp dt n1 pp-f n1, cc vvb po12 n2, cst c-acp pns12 vmb vvi,
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so we must liue honestly, lest we be a burthen to the earth.
so we must live honestly, lest we be a burden to the earth.
av pns12 vmb vvi av-j, cs pns12 vbb dt n1 p-acp dt n1.
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We cannot abide the slighting of Fornication, the blanching of Priests Minions and Concubines, the stinke of Stewes, with that cursed caution, If thou canst not liue chastly, yet carrie it warily.
We cannot abide the slighting of Fornication, the blanching of Priests Minions and Concubines, the stink of Stews, with that cursed caution, If thou Canst not live chastely, yet carry it warily.
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We teach that honest persons must haue honest maintenance by possessing their owne: that they must maintaine their right by truth. We teach that honest Persons must have honest maintenance by possessing their own: that they must maintain their right by truth.
pns12 vvb cst j n2 vmb vhi j n1 p-acp vvg po32 d: cst pns32 vmb vvi po32 n-jn p-acp n1.
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As we cannot maintaine our Religion by lying Legends, or our persons and causes by equiuocation:
As we cannot maintain our Religion by lying Legends, or our Persons and Causes by equivocation:
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so can we not but be carefull to presse and teach that there be no lyer amongst vs for gold or gaine:
so can we not but be careful to press and teach that there be no liar among us for gold or gain:
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yea wee will not suffer the whole soule to be at rest with her concupiscence.
yea we will not suffer the Whole soul to be At rest with her concupiscence.
uh pns12 vmb xx vvi dt j-jn n1 pc-acp vbi p-acp n1 p-acp po31 n1.
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Can wee flatter the heart with the neglect of the first motions of sinne by the flesh,
Can we flatter the heart with the neglect of the First motions of sin by the Flesh,
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though the spirit doe not consent;
though the Spirit do not consent;
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as if a knaue be not a knaue, because an honest man reproues him for it? No:
as if a knave be not a knave, Because an honest man reproves him for it? No:
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wee will labour that there be peace at home without mutinie, that there be such soundnesse of minde, and such a peaceable possession of our owne soules in the enioyment of God,
we will labour that there be peace At home without mutiny, that there be such soundness of mind, and such a peaceable possession of our own Souls in the enjoyment of God,
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as nothing that is others may or doe disquiet vs. Thus doth our Religion rub off the rust of all sinne, pressing this as a note of an vpright man, to haue an equall respect to all Gods Commandements:
as nothing that is Others may or do disquiet us Thus does our Religion rub off the rust of all sin, pressing this as a note of an upright man, to have an equal respect to all God's commandments:
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yea that the least rubbish of Hypocrisie may not (by our good wills) sticke vpon our Church, wee aime at and endeuour, the through mortification of the whole bodie of sinne,
yea that the least rubbish of Hypocrisy may not (by our good wills) stick upon our Church, we aim At and endeavour, the through mortification of the Whole body of sin,
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and reformation of all our hearts.
and Reformation of all our hearts.
cc n1 pp-f d po12 n2.
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The Popish Church, whatsoeuer it talke of mortification, and what glorious shewes soeuer it doth make to that end, either by whippings (wherein yet Baals Priests went beyond them) or by drawing their bloud,
The Popish Church, whatsoever it talk of mortification, and what glorious shows soever it does make to that end, either by whippings (wherein yet Baal's Priests went beyond them) or by drawing their blood,
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like Pharisee draw-blouds, or by going bare-foot, like the Heathens in their bare-foot solemnities, or by their precious Pilgrimages, forced Fastings, and the like;
like Pharisee draw-blouds, or by going barefoot, like the heathens in their barefoot solemnities, or by their precious Pilgrimages, forced Fastings, and the like;
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yet it is farre (and I pray God they may see it) from true mortification and reformation of heart.
yet it is Far (and I pray God they may see it) from true mortification and Reformation of heart.
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For doe but consider that either they doe not know or will not know the right enemie wherewith they should fight to this end;
For do but Consider that either they do not know or will not know the right enemy wherewith they should fight to this end;
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that is, the cursed Flesh which is in our bosomes:
that is, the cursed Flesh which is in our bosoms:
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For when the Scripture speaketh of the lusts of the flesh, which we must mortifie, they doe sometimes vnderstand our bodies:
For when the Scripture speaks of the Lustiest of the Flesh, which we must mortify, they do sometime understand our bodies:
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and therefore for the suppressing of it, they doe presse vpon bodily exercises, as Fastings, whippings, Haire-cloth, bare-foot visitings of Temples, Shrines and the like:
and Therefore for the suppressing of it, they do press upon bodily exercises, as Fastings, whippings, Haircloth, barefoot visitings of Temples, Shrines and the like:
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whereas the bodie and the spirit may well goe hand in hand;
whereas the body and the Spirit may well go hand in hand;
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as the Apostle saith, No man euer yet hated his owne flesh, but nourisheth and cherisheth it,
as the Apostle Says, No man ever yet hated his own Flesh, but Nourishes and Cherishes it,
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euen as the Lord the Church: even as the Lord the Church:
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to wit, so farre forth as it may be done without making Nature either proud or wanton.
to wit, so Far forth as it may be done without making Nature either proud or wanton.
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Sometimes againe, they doe vnderstand the brutish and inferiour facultie of the soule, whereby it affecteth and desireth profits, pleasures,
Sometime again, they do understand the brutish and inferior faculty of the soul, whereby it affects and Desires profits, pleasures,
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as meats, drinkes, cloathing, and procreation.
as Meats, drinks, clothing, and procreation.
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But euen this also in it selfe cannot be said to be our enemie, which being well manned, is of so good and necessarie vse in the life of man, that without it there would neither be preseruation of particulars, nor kindes;
But even this also in it self cannot be said to be our enemy, which being well manned, is of so good and necessary use in the life of man, that without it there would neither be preservation of particulars, nor Kinds;
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Nature would neither preserue it selfe, nor the succession thereof in its like.
Nature would neither preserve it self, nor the succession thereof in its like.
n1 vmd av-dx vvi pn31 n1, ccx dt n1 av p-acp po31 j.
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In both these they misse the marke, and shoot at a friend in stead of an enemie.
In both these they miss the mark, and shoot At a friend in stead of an enemy.
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In which respect a man may goe to the height of their taught deuotion, and yet be as arrant hypocrites as euer were.
In which respect a man may go to the height of their taught devotion, and yet be as arrant Hypocrites as ever were.
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But as for our Church, the whole bent of it tends to perfect our sanctification in the feare of God.
But as for our Church, the Whole bent of it tends to perfect our sanctification in the Fear of God.
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It makes the flesh to be the corruption of our whole nature, both in our bodies and soules. It makes the Flesh to be the corruption of our Whole nature, both in our bodies and Souls.
pn31 vvz dt n1 pc-acp vbi dt n1 pp-f po12 j-jn n1, av-d p-acp po12 n2 cc n2.
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The corruption of our mindes by enmitie and ignorance, of our consciences by stupiditie and furie, of our cogitations by vanitie, of our wils by rebellion, of our desires by disorder, & the like.
The corruption of our minds by enmity and ignorance, of our Consciences by stupidity and fury, of our cogitations by vanity, of our wills by rebellion, of our Desires by disorder, & the like.
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So that we teach and presse, that the minde must goe to the pot (as we say) as well as the appetite;
So that we teach and press, that the mind must go to the pot (as we say) as well as the appetite;
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yea the wisdome of it (whereby we exalt our owne righteousnesse, and set vp our holinesse and other worth as cursed idols) as well as the brutish folly that is in our carnall desires.
yea the Wisdom of it (whereby we exalt our own righteousness, and Set up our holiness and other worth as cursed Idols) as well as the brutish folly that is in our carnal Desires.
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We doe not flatter the minde with an aptnesse to spirituall wisdome, or the will with an aptnesse to will good if it be excited by the Spirit; (that so we may dishonour Gods worke of grace,
We do not flatter the mind with an aptness to spiritual Wisdom, or the will with an aptness to will good if it be excited by the Spirit; (that so we may dishonour God's work of grace,
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and make our selues something, when we are nothing) but as we doe giue the greatest glory of good (as it is wrought in and by vs) to the minde sanctified;
and make our selves something, when we Are nothing) but as we do give the greatest glory of good (as it is wrought in and by us) to the mind sanctified;
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for which cause the whole worke of our conuersion (as it is well obserued) is called the changing of the minde:
for which cause the Whole work of our conversion (as it is well observed) is called the changing of the mind:
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so in sinning we make it the arch-rebell, in yeelding it selfe so freely to thinke of wickednes, so in sinning we make it the Archrebel, in yielding it self so freely to think of wickedness,
av p-acp vvg pns12 vvb pn31 dt j, p-acp vvg pn31 n1 av av-j pc-acp vvi pp-f n1,
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so fully to discourse of the profit, pleasure, and honour of it, so friendly to parly with euery suggestion which offereth it selfe to our corrupt hearts, that it is euen basely bribed and blinded to giue way to the consent of our wills, to the greedinesse of our desires, to the swift mouing of our affections,
so Fully to discourse of the profit, pleasure, and honour of it, so friendly to parley with every suggestion which Offereth it self to our corrupt hearts, that it is even basely bribed and blinded to give Way to the consent of our wills, to the greediness of our Desires, to the swift moving of our affections,
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and to the eagernesse of our actions, to doe those things which are wicked in the sight of God and man.
and to the eagerness of our actions, to do those things which Are wicked in the sighed of God and man.
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Oh how doth this make vs to denie our selues, and flie vnto him that is made wisdome, righteousnesse, sanctification and redemption to vs, while the Popish Church liuing in a seeming holinesse in some of her choise members, doth yet vnholily rest vpon her owne wisdome,
O how does this make us to deny our selves, and fly unto him that is made Wisdom, righteousness, sanctification and redemption to us, while the Popish Church living in a seeming holiness in Some of her choice members, does yet unholily rest upon her own Wisdom,
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though it be to the tolerating of Stewes, to the filling of Rome it selfe with the cries of Sodome. But (say they) what are their vnholy Stewes more than our vnholy Vsury? For if Stewes be collerated amongst them to preuent a greater mischiefe;
though it be to the tolerating of Stews, to the filling of Room it self with the cries of Sodom. But (say they) what Are their unholy Stews more than our unholy Usury? For if Stews be collerated among them to prevent a greater mischief;
cs pn31 vbb p-acp dt n-vvg pp-f n2, p-acp dt n-vvg pp-f vvb pn31 n1 p-acp dt n2 pp-f np1. p-acp (vvb pns32) r-crq vbr po32 j n2 av-dc cs po12 j n1? c-acp cs n2 vbb vvn p-acp pno32 pc-acp vvi dt jc n1;
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so is Vsury amongst vs. But stay a while:
so is Usury among us But stay a while:
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As Leontines pointing to his gray haires, said to the Antiochians; When this snow is thawed there will be much dirt:
As Leontines pointing to his grey hairs, said to the antiochians; When this snow is thawed there will be much dirt:
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so when this blister is pricked (may we say) there will appeare much vlcerous matter.
so when this blister is pricked (may we say) there will appear much ulcerous matter.
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For the clearing therefore of our Church in this point of Vsury, that the Stewes of Rome may the more stinke in the nostrils of good men, consider two Questions:
For the clearing Therefore of our Church in this point of Usury, that the Stews of Room may the more stink in the nostrils of good men, Consider two Questions:
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First, whether England doe permit Vsury, as the Church of Rome doth the Stewes. Secondly, whether if wee did, it might stand in equall ballance with a Stewes.
First, whither England do permit Usury, as the Church of Room does the Stews. Secondly, whither if we did, it might stand in equal balance with a Stews.
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To the first I answer two things:
To the First I answer two things:
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First, that England doth not permit Vsury, but restraine the abominable griping that was brought in by the Iewes. For if you looke into the Law, you shall finde it called a Statute against Vsury; yea it calleth Vsury a vice and sinne,
First, that England does not permit Usury, but restrain the abominable gripping that was brought in by the Iewes. For if you look into the Law, you shall find it called a Statute against Usury; yea it calls Usury a vice and sin,
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and saith, it is detestable, as you may see in t•e Statutes at large, where the Prefaces are;
and Says, it is detestable, as you may see in t•e Statutes At large, where the Prefaces Are;
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yea I haue heard (as I take it) men skilfull in the Law say, that if it can be proued by bond that a man doe but take ten sh•llings in the hundred for Vsury, hee forfaits the whole summe.
yea I have herd (as I take it) men skilful in the Law say, that if it can be proved by bound that a man do but take ten sh•llings in the hundred for Usury, he forfeits the Whole sum.
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Therefore the Vsurers are so craftie, as to make their Creditours vpon the lending of an hundred pound, to become debtors to them for an hundred and ten,
Therefore the Usurers Are so crafty, as to make their Creditors upon the lending of an hundred pound, to become debtors to them for an hundred and ten,
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or eight, or seuen, or the like, by bond, and not to binde them to giue ten pounds for the meere vse of an hundred.
or eight, or seuen, or the like, by bound, and not to bind them to give ten pounds for the mere use of an hundred.
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Secondly, England dealeth not with Vsury as Rome doth with the Stewes; for shee doth blanch and excuse it,
Secondly, England deals not with Usury as Room does with the Stews; for she does blanch and excuse it,
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and therefore sometime they say, that it is but a permission of a lesse euill to auoid a greater,
and Therefore sometime they say, that it is but a permission of a less evil to avoid a greater,
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as Sodomy, Buggery, and the like;
as Sodomy, Buggery, and the like;
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when yet vnder this cloake Ely might without blame haue suffered the sins of his sonnes in the porches of the Tabernacle to preuent more hainous sinnes,
when yet under this cloak Ely might without blame have suffered the Sins of his Sons in the Porches of the Tabernacle to prevent more heinous Sins,
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and further degrees of Sodomy. Sometimes againe they tell vs that they doe not permit them without meanes to reclaime them both by punishments and preachings:
and further Degrees of Sodomy. Sometime again they tell us that they do not permit them without means to reclaim them both by punishments and preachings:
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as if it could excuse them to permit houses of sinning, that they may exercise their censures:
as if it could excuse them to permit houses of sinning, that they may exercise their censures:
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they are mad men that build houses for theeues, and burne them downe when they haue done.
they Are mad men that built houses for thieves, and burn them down when they have done.
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Sometimes againe they will tell vs that the rents and pensions so gotten are imployed to maintaine penitent harlots:
Sometime again they will tell us that the rends and pensions so got Are employed to maintain penitent harlots:
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as if God delighted in the price of a harlot, or it were lawfull for vs to doe euill that good might come thereof.
as if God delighted in the price of a harlot, or it were lawful for us to do evil that good might come thereof.
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Thus would the Church of Rome like a harlot, put a beautifull complexion vpon an vgly face,
Thus would the Church of Room like a harlot, put a beautiful complexion upon an ugly face,
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yea from such like and other filthinesse, euen in their holy Fathers the Popes, they can draw an argument of glory and renowne to Peters chaire,
yea from such like and other filthiness, even in their holy Father's the Popes, they can draw an argument of glory and renown to Peter's chair,
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as being a signe of Gods speciall hand that it hath endured so long. But as for vs, we are readie to condemne vsurie to the pit of hell,
as being a Signen of God's special hand that it hath endured so long. But as for us, we Are ready to condemn Usury to the pit of hell,
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as God shall cleerely manifest vnto vs what it is, and as we alreadie doe so farre as we are come.
as God shall clearly manifest unto us what it is, and as we already do so Far as we Are come.
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To the second question, I answer:
To the second question, I answer:
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that if we did permit vsurie, yet it cannot stand in equall ballance with a stewes:
that if we did permit Usury, yet it cannot stand in equal balance with a Stews:
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for to sinne against a mans goods, is lesse than to sin against a mans person,
for to sin against a men goods, is less than to sin against a men person,
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and continuance, and chaste preseruation in this world.
and Continuance, and chaste preservation in this world.
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That God, that will establish the chaire of estate to superiours, in the fifth commandement, will giue superiours chiefly in charge the life of man in the sixt:
That God, that will establish the chair of estate to superiors, in the fifth Commandment, will give superiors chiefly in charge the life of man in the sixt:
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next to that, that their life may not stinke to heauen, will haue it preserued by honestie in the seuenth:
next to that, that their life may not stink to heaven, will have it preserved by honesty in the Seventh:
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next to that, because honest persons must be maintained by honest meanes, will haue iustice in the eighth;
next to that, Because honest Persons must be maintained by honest means, will have Justice in the eighth;
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& in the ninth commandement, that honest meanes may bee settled vpon honest persons will haue truth:
& in the ninth Commandment, that honest means may be settled upon honest Persons will have truth:
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vsurie therefore, failing against the iustice of the eighth commandement, though detestable in it selfe,
Usury Therefore, failing against the Justice of the eighth Commandment, though detestable in it self,
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yet from Gods order, seemes to me to be of a shorter size than the Stewes which fighteth against the person in the seuenth.
yet from God's order, seems to me to be of a shorter size than the Stews which fights against the person in the Seventh.
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The last beautie of our religion (which I shall speake of) is this; That our religion needs not policie to maintaine it.
The last beauty of our Religion (which I shall speak of) is this; That our Religion needs not policy to maintain it.
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It hath preuailed in all ages since Iesus Christ, against all power, against all policie. The bloud of the Martyrs hath bin the dung of our Church.
It hath prevailed in all ages since Iesus christ, against all power, against all policy. The blood of the Martyrs hath been the dung of our Church.
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And as Pharaohs policy, when he would work most wisely, could not preuaile against Israel:
And as Pharaohs policy, when he would work most wisely, could not prevail against Israel:
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so in the greatest Egyptian darknesse vnder the dominion of Antichrist, our Church could not be so obscured but that she hath felt the strength of Romes policy,
so in the greatest Egyptian darkness under the dominion of Antichrist, our Church could not be so obscured but that she hath felt the strength of Romes policy,
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& the stroke of her power without her subuersion.
& the stroke of her power without her subversion.
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And at the time when it pleased God to make light to shine out of darknesse, that our religion might by degrees climbe againe to its wonted glorie, what could the power of the Emperour with the policie of the Pope preuaile against a poore weake man, who came with the spirit of power in the name of the Lord? For the further propagating of our religion, it neither hath,
And At the time when it pleased God to make Light to shine out of darkness, that our Religion might by Degrees climb again to its wonted glory, what could the power of the Emperor with the policy of the Pope prevail against a poor weak man, who Come with the Spirit of power in the name of the Lord? For the further propagating of our Religion, it neither hath,
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neither doth it stand in need of policie.
neither does it stand in need of policy.
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If wee should hold a Councell, wee need none of the trickes of the Councell of Trent. We need not either propound our Canons in such ambiguous termes,
If we should hold a Council, we need none of the tricks of the Council of Trent. We need not either propound our Canonas in such ambiguous terms,
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as will admit of diuers constructions, like the ancient Oracles of Apollo; neither need wee to create either Archbishops or Bishops to fill vp the number (that our voyce may be the more full) who haue neither Church nor Diocesses.
as will admit of diverse constructions, like the ancient Oracles of Apollo; neither need we to create either Archbishop's or Bishops to fill up the number (that our voice may be the more full) who have neither Church nor Dioceses.
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Wee need no bloudie Inquisition to clap the title and punishment of an Heretike vpon euerie one who doth smell either by conuersation or conference of a religion opposite to vs:
we need no bloody Inquisition to clap the title and punishment of an Heretic upon every one who does smell either by Conversation or conference of a Religion opposite to us:
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wee need not that Idoll sacrifice of the Masse to fill our purses, that poore and poeticall conceit of purgatory to warme our kitchins, their Auricular confession to make vs terrible by being of the secretest counsell:
we need not that Idol sacrifice of the Mass to fill our purses, that poor and poetical conceit of purgatory to warm our kitchens, their Auricular Confessi to make us terrible by being of the secretest counsel:
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wee defie to purge either Fathers or any other Authors, of their true meaning, to make them our witnesses,
we defy to purge either Father's or any other Authors, of their true meaning, to make them our Witnesses,
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or to be so exact in the prohibition of Hereticall bookes, that carefull Students in Diuinitie,
or to be so exact in the prohibition of Heretical books, that careful Students in Divinity,
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yea Bishops may not reade bookes contrarie to our opinion without licence: wee say with the Apostle, Iudge yee what I say;
yea Bishops may not read books contrary to our opinion without licence: we say with the Apostle, Judge ye what I say;
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doe not sweare to the truth of our words, except ye finde them so:
do not swear to the truth of our words, except you find them so:
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yea of the common people (into whose hands many Popish bookes doe fall) wee doe but desire this fauour, that they would reade them with our answers,
yea of the Common people (into whose hands many Popish books do fallen) we do but desire this favour, that they would read them with our answers,
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and humbly desire God that they may finde out the truth;
and humbly desire God that they may find out the truth;
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remembring tha• sweet speech of our blessed Sauiour, If any man will doe Gods will, hee shall know of the doctrine whether it be of God,
remembering tha• sweet speech of our blessed Saviour, If any man will do God's will, he shall know of the Doctrine whither it be of God,
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or whether we speake of our selues. We abhorre godly lies, as they terme them, to worke deuotion & blinde obedience: or whither we speak of our selves. We abhor godly lies, as they term them, to work devotion & blind Obedience:
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equiuocating can finde no countenancing amongst vs:
equivocating can find no countenancing among us:
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yea our religion perswades to die, and manfully to confesse the name of Iesus, rather than thus to lye.
yea our Religion persuades to die, and manfully to confess the name of Iesus, rather than thus to lie.
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Neither these nor any other trickes of policie (blessed be God) doe we stand in need of,
Neither these nor any other tricks of policy (blessed be God) do we stand in need of,
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but confidently expect the turning of Achitophels wisdome into folly, and the ruine of the spirituall Egypt and Sodome of Rome, in Gods due time, notwithstanding all her politike factors and agents throughout the Christian world.
but confidently expect the turning of Achitophels Wisdom into folly, and the ruin of the spiritual Egypt and Sodom of Room, in God's due time, notwithstanding all her politic Factors and agents throughout the Christian world.
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Thus haue we considered the first motiue to further our desi•es to be, and to be still, of the true Church amongst vs. The second is, that in it we may inquire, and haue full and sound direction to bring vs to life eternall.
Thus have we considered the First motive to further our desi•es to be, and to be still, of the true Church among us The second is, that in it we may inquire, and have full and found direction to bring us to life Eternal.
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And that it is thus amongst vs may be seene in two things.
And that it is thus among us may be seen in two things.
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First in this, that we haue the oracles of God to consult withall, as the Apostle calleth the Scriptures.
First in this, that we have the oracles of God to consult withal, as the Apostle calls the Scriptures.
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Euery meane Artizan with vs may winde vp his heart from all the distractions and troubles of this world, by a daily conferring with God out of the diuine acts of his owne heauenly wisdome.
Every mean Artisan with us may wind up his heart from all the distractions and Troubles of this world, by a daily conferring with God out of the divine acts of his own heavenly Wisdom.
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The booke of God is or may be in euery mans house and hands.
The book of God is or may be in every men house and hands.
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And if the word of the great Cham of Tartarie standeth for a law, because he is blasphemously called of his subiects, the sonne of God, and the shadow of God, and the soule of God:
And if the word of the great Cham of Tartary Stands for a law, Because he is blasphemously called of his Subjects, the son of God, and the shadow of God, and the soul of God:
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then infinitely more worthily doe we account the word of our God to be a law vnto vs, it being the shadow of his wisdome.
then infinitely more worthily do we account the word of our God to be a law unto us, it being the shadow of his Wisdom.
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And therefore he commanding the Colossians no vnnecessarie obedience, we hold it as necessarie for vs that the word of Christ dwell plentifully in vs. Yea we account it our happinesse, that as in the Island Rhodes the Sunne is neuer so masked with a cloud,
And Therefore he commanding the colossians no unnecessary Obedience, we hold it as necessary for us that the word of christ dwell plentifully in us Yea we account it our happiness, that as in the Island Rhodes the Sun is never so masked with a cloud,
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but that once in a day it doth shine vpon it:
but that once in a day it does shine upon it:
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so our worldly imployments doe neuer so dampe and darken our spirituall life, light, and heat,
so our worldly employments do never so damp and darken our spiritual life, Light, and heat,
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but that there is, or may be (at the least) some little comfortable intercourse betweene vs and the word of God day by day,
but that there is, or may be (At the least) Some little comfortable intercourse between us and the word of God day by day,
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if we be not our owne enemies.
if we be not our own enemies.
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We are sure that we are bound to follow Gods will, and therefore we are not afraid to know it.
We Are sure that we Are bound to follow God's will, and Therefore we Are not afraid to know it.
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Yea we hold it our dutie as Gods children to looke into our Fathers Will and Testament, that we may be the better furnished not to breake it.
Yea we hold it our duty as God's children to look into our Father's Will and Testament, that we may be the better furnished not to break it.
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And if at any time we neglect the reading and searching of the holy Scriptures, we doe desire God that he would send his fatherly rod to whip vs vp to more diligence;
And if At any time we neglect the reading and searching of the holy Scriptures, we do desire God that he would send his fatherly rod to whip us up to more diligence;
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and to say vnto vs, as Aristippus said vnto one who asked him what was become of the friendship betweene him and Aeschines, It is asleepe, but I will awake it.
and to say unto us, as Aristippus said unto one who asked him what was become of the friendship between him and Aeschines, It is asleep, but I will awake it.
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Can we thinke it a fault deseruing burning to haue and to reade a Bible in our natiue tongue? Or can we be so miserable as not to obey God in reading the Scripture,
Can we think it a fault deserving burning to have and to read a bible in our native tongue? Or can we be so miserable as not to obey God in reading the Scripture,
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except some holy Father grant vs a licence to doe it? No:
except Some holy Father grant us a licence to do it? No:
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as those blessed instruments who made vs acquainted with Gods voice in our mother tongue might reioyce more than hee that made the Harpe of Thales, whereby he did appease the tumult of the Lacedemonians; so we account it our ioy & our reioycing, that God speaks not vnto vs in an vnknowne language,
as those blessed Instruments who made us acquainted with God's voice in our mother tongue might rejoice more than he that made the Harp of Thales, whereby he did appease the tumult of the Lacedaemonians; so we account it our joy & our rejoicing, that God speaks not unto us in an unknown language,
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but that we can conferre with him as our fathers and mothers doe talke with vs when they either doe or should traine vs vp in the knowledge and seruice of God.
but that we can confer with him as our Father's and mother's do talk with us when they either do or should train us up in the knowledge and service of God.
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What shall we say then (my brethren?) Surely as Peter said to CHRIST, Whither shall we goe? thou hast the words of eternall life:
What shall we say then (my brothers?) Surely as Peter said to CHRIST, Whither shall we go? thou hast the words of Eternal life:
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so let vs say to the Church of God amongst vs, To what Church shall we ioyne our selues, seeing here are the words of eternall life? If we grow surfetted and weary of so diuine a blessing, let me in the feare of God vpbraid you as Themistocles did the Athenians who were sicke of him;
so let us say to the Church of God among us, To what Church shall we join our selves, seeing Here Are the words of Eternal life? If we grow surfeited and weary of so divine a blessing, let me in the Fear of God upbraid you as Themistocles did the Athenians who were sick of him;
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Are you weary of receiuing so many benefits from one man? So, Are you weary of receiuing so many comfortable blessings from one booke? Well, I say no more of this, are you weary of receiving so many benefits from one man? So, are you weary of receiving so many comfortable blessings from one book? Well, I say no more of this,
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but pray to God to giue you vnderstanding in all things;
but pray to God to give you understanding in all things;
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and intreat you all but to thinke vpon this one thing, that good things are best when they turne their backs,
and entreat you all but to think upon this one thing, that good things Are best when they turn their backs,
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and will most wound our soules in their losse, when wee are driuen to say, Had I wist.
and will most wound our Souls in their loss, when we Are driven to say, Had I wist.
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The second thing, wherein the full and sound direction in our Church, for them that doe inquire, doth stand, is this;
The second thing, wherein the full and found direction in our Church, for them that do inquire, does stand, is this;
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that as we haue the word, so we haue the assistance of the learned for the ministeriall declaration and application of this blessed rule.
that as we have the word, so we have the assistance of the learned for the ministerial declaration and application of this blessed Rule.
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Doth Gods carpenter who should square the Church of God by the rule of the word onely dwell at Rome? Or hath any one there a commission from God to square out the faith and manners of a Church by his owne propheticall wisdome without direction from the once giuen written rule? No surely:
Does God's carpenter who should square the Church of God by the Rule of the word only dwell At Room? Or hath any one there a commission from God to square out the faith and manners of a Church by his own prophetical Wisdom without direction from the once given written Rule? No surely:
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as we know no such man by the glasse of Gods word; so (blessed be God) wee finde good workmen at home.
as we know no such man by the glass of God's word; so (blessed be God) we find good workmen At home.
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God hath giuen the gift of tongues to our Church, whereby she can present vs Gods holy word in our owne language;
God hath given the gift of tongues to our Church, whereby she can present us God's holy word in our own language;
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and lest shee should be taxed of keeping the key of knowledge from others;
and lest she should be taxed of keeping the key of knowledge from Others;
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as also, chiefly to shew her loue to God in executing her office, shee hath done it already, that Gods name may be great amongst vs,
as also, chiefly to show her love to God in executing her office, she hath done it already, that God's name may be great among us,
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and the meanest member of our Church may follow the direction of our blessed Sauiour, to search the Scriptures; and the example of the Bereans, to try whether those Texts which we alledge to proue our Doctrines be so or no.
and the Meanest member of our Church may follow the direction of our blessed Saviour, to search the Scriptures; and the Exampl of the Bereans, to try whither those Texts which we allege to prove our Doctrines be so or no.
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Beside the gift of tongues, God hath giuen to our Church the gift of Interpretation. We pray to God with Dauid, Lord open mine eyes, that I may see the wonders of thy Law.
Beside the gift of tongues, God hath given to our Church the gift of Interpretation. We pray to God with David, Lord open mine eyes, that I may see the wonders of thy Law.
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We desire and endeuour in our practise to haue an equall respect vnto all Gods commandements, and because we cannot doe as we would, we are full of that heroicall motion of Dauid, Oh that my wayes were so direct that I might keepe thy statutes;
We desire and endeavour in our practice to have an equal respect unto all God's Commandments, and Because we cannot do as we would, we Are full of that heroical motion of David, O that my ways were so Direct that I might keep thy statutes;
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and all because God may not iustly keepe away the light of his word from vs. We yeeld vnto Gods whole truth, and all Because God may not justly keep away the Light of his word from us We yield unto God's Whole truth,
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so farre as we are come and can conceiue it, lest God should deliuer vs ouer to beleeue lies. We compare spirituall things with spirituall things, one place of Scripture with another, carrying the sense along according to the scope and circumstances of the place,
so Far as we Are come and can conceive it, lest God should deliver us over to believe lies. We compare spiritual things with spiritual things, one place of Scripture with Another, carrying the sense along according to the scope and Circumstances of the place,
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and neuer willingly varying (without cleare testimonie from the word of God) from the generally receiued sense of the true Church of God.
and never willingly varying (without clear testimony from the word of God) from the generally received sense of the true Church of God.
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Though sometimes in respect of our persons we looke like priuate Elihu rebuking the Ancients:
Though sometime in respect of our Persons we look like private Elihu rebuking the Ancients:
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and like priuate Micaiah defending the truth against many false Prophets, yet we speake by the publike Spirit of God, and like private Micaiah defending the truth against many false prophets, yet we speak by the public Spirit of God,
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as the mouth of the Lord hath spoken in the Scriptures:
as the Mouth of the Lord hath spoken in the Scriptures:
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yea we are so carefull that the true sense should be giuen, that we subiect the spirit of the Prophets to the Prophets:
yea we Are so careful that the true sense should be given, that we Subject the Spirit of the prophets to the prophets:
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and confidently resolue that whosoeuer shall plead a spirit expounding contrary to the Scriptures is not an administrer but a diminisher of Gods meaning.
and confidently resolve that whosoever shall plead a Spirit expounding contrary to the Scriptures is not an administer but a diminisher of God's meaning.
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Againe, if any controuersie or difficultie doe arise, can we say as the Pope, that we are Iudges in our owne cases,
Again, if any controversy or difficulty do arise, can we say as the Pope, that we Are Judges in our own cases,
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or that we are the Iudges of that which shall iudge vs in the day of Christ? No, we hate such partialitie, such blasphemie.
or that we Are the Judges of that which shall judge us in the day of christ? No, we hate such partiality, such blasphemy.
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We haue the Holy Ghost, who rebukes the world of iudgement, and iudgeth amongst the nations,
We have the Holy Ghost, who rebukes the world of judgement, and Judgeth among the Nations,
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and pronounceth righteous iudgements, by the word which he hath spoken, and speaketh so loud as we may heare him, as the hearing heart knowes full well, to satisfie vs in our doubts.and pronounceth righteous Judgments, by the word which he hath spoken, and speaks so loud as we may hear him, as the hearing heart knows full well, to satisfy us in our doubts.
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And because we are slow of heart and dull of hearing, and must heare by the hearing of the eare to haue the truth of Gods word brought home vnto vs;
And Because we Are slow of heart and dull of hearing, and must hear by the hearing of the ear to have the truth of God's word brought home unto us;
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therefore as Iudas and Silas were sent to speake by mouth; Therefore as Iudas and Silas were sent to speak by Mouth;
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so haue we the ambassadors of God, that are in Christs stead to publish and apply the sentence of the Holy Ghost.
so have we the Ambassadors of God, that Are in Christ stead to publish and apply the sentence of the Holy Ghost.
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Or if that be not enough, as when there was great dissention betweene Paul and Barnabas and them of the circumcision, there was a putting ouer to a Councell to determine that question:
Or if that be not enough, as when there was great dissension between Paul and Barnabas and them of the circumcision, there was a putting over to a Council to determine that question:
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so haue we lawfull Synods, Councels, and Assemblies, and all this that the doore of faith may be opened vnto vs, so have we lawful Synods, Counsels, and Assemblies, and all this that the door of faith may be opened unto us,
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so long as they are built vpon the foundation of the Prophets and Apostles, Iesus Christ himselfe being the chiefe corner stone.
so long as they Are built upon the Foundation of the prophets and Apostles, Iesus christ himself being the chief corner stone.
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Oh blessed be the Father of lights, and the God of all consolation, who hath giuen vs this comfortable direction.
O blessed be the Father of lights, and the God of all consolation, who hath given us this comfortable direction.
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How miserable were we if we had not the word whereat wee might inquire? And how much comfort should we want,
How miserable were we if we had not the word whereat we might inquire? And how much Comfort should we want,
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if we had not the ministerie of it to declare and apply it vnto vs? As therefore it is with the heart of man,
if we had not the Ministry of it to declare and apply it unto us? As Therefore it is with the heart of man,
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though naturally it be heauy, yet it is not carried downeward but with another naturall motion for the health of the whole bodie it is carried to and fro:
though naturally it be heavy, yet it is not carried downward but with Another natural motion for the health of the Whole body it is carried to and from:
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so though naturally we are carried after nouelties, and are too too apt to follow the directions of our owne mindes,
so though naturally we Are carried After novelties, and Are too too apt to follow the directions of our own minds,
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yet by another naturall motion of grace, let vs in our eager desires be carried after our Church, where we haue such compleat direction for a godly and humble Christian soule.
yet by Another natural motion of grace, let us in our eager Desires be carried After our Church, where we have such complete direction for a godly and humble Christian soul.
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Thus haue I whetted your desires to pant after the type and the truth. It is God that must moue your hearts vnto it. Thus have I whetted your Desires to pant After the type and the truth. It is God that must move your hearts unto it.
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To prouoke you therefore to pray vnto him to this end, remember that as a white shield was anciently giuen to fresh-water souldiers that they might striue to haue it garnished with titles and testimonies of deserts:
To provoke you Therefore to pray unto him to this end, Remember that as a white shield was anciently given to freshwater Soldiers that they might strive to have it garnished with titles and testimonies of deserts:
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so God hath giuen you soules like bare & naked tables in respect of knowledge attaineable by Art or industry, or any other gift.
so God hath given you Souls like bore & naked tables in respect of knowledge attainable by Art or industry, or any other gift.
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How shall we striue to adorne them with testimonies of true Gentry more than by praying vnto God (and vsing other meanes accordingly) to write them in knowledge, faith, repentance, humilitie, and the like:
How shall we strive to adorn them with testimonies of true Gentry more than by praying unto God (and using other means accordingly) to write them in knowledge, faith, Repentance, humility, and the like:
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and among the rest, forget not DAVIDS desires in this place, that you, hauing their right office, right obiect,
and among the rest, forget not DAVIDS Desires in this place, that you, having their right office, right Object,
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and right motiues, may haue some comfortable testimonie that you are men after Gods owne heart as Dauid was. Soli Deo gloria. Amen.
and right motives, may have Some comfortable testimony that you Are men After God's own heart as David was. Soli God gloria. Amen.
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THE ASSIZE AT HOME. IAMES. 2.4. Are yee not conuicted in your selues, and are become Iudges of euill thoughts?
THE ASSIZE AT HOME. JAMES. 2.4. are ye not convicted in your selves, and Are become Judges of evil thoughts?
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WE know by long proofe and experience the good worke of God, which hath beene wrought by Parables.
WE know by long proof and experience the good work of God, which hath been wrought by Parables.
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Somtimes they haue been vsed for Edification, as when Christ teacheth by them the dignitie of the preaching of the Gospell, and the dutie of the receiuers of it:
Sometimes they have been used for Edification, as when christ Teaches by them the dignity of the preaching of the Gospel, and the duty of the Receivers of it:
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sometimes for Conuiction, as to the Pharisees, who, when they heard Christs parables, by the power of their consciences perceiued that he spake of them:
sometime for Conviction, as to the Pharisees, who, when they herd Christ parables, by the power of their Consciences perceived that he spoke of them:
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sometimes also they are vsed for conuersion, as to Dauid, who by a kind of couert speech, being brought to giue sentence against himselfe, was so wounded at the soule, that he presently thought, I will confesse my sinne, and God forgaue the wickednesse of his heart.
sometime also they Are used for conversion, as to David, who by a kind of covert speech, being brought to give sentence against himself, was so wounded At the soul, that he presently Thought, I will confess my sin, and God forgave the wickedness of his heart.
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I haue for these reasons at this present resolued (through Gods assistance) to take the same course. I have for these Reasons At this present resolved (through God's assistance) to take the same course.
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I will speake to you in a Parable, I meane, drawne from the Court of Conscience,
I will speak to you in a Parable, I mean, drawn from the Court of Conscience,
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and applied to this Court of Assize, that so (I hope) euery one may perceiue (though not doe) with the high Priests and Scribes,
and applied to this Court of Assize, that so (I hope) every one may perceive (though not doe) with the high Priests and Scribes,
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after Christs propounding of the Parable of the Vineyard, that I haue spoken this Parable of (though not against) them.
After Christ propounding of the Parable of the Vineyard, that I have spoken this Parable of (though not against) them.
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To make way, that it may the more easily come vnto you without thought of my straining, we will see how this verse is coped in with those that are about it,
To make Way, that it may the more Easily come unto you without Thought of my straining, we will see how this verse is coped in with those that Are about it,
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and then how we take our ground from the words themselues.
and then how we take our ground from the words themselves.
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As for the first, conceiue that in the former part of this Chapter the Apostle disswadeth from respecting of persons.
As for the First, conceive that in the former part of this Chapter the Apostle dissuadeth from respecting of Persons.
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To conceiue aright of which particular fact, consider with me two questions. First, what gaue occasion to the Christian Iewes to commit this fault? I answer;
To conceive aright of which particular fact, Consider with me two questions. First, what gave occasion to the Christian Iewes to commit this fault? I answer;
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that, as I conceiue, it was the cariage of rich Heathens towards them.
that, as I conceive, it was the carriage of rich heathens towards them.
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For when they, out of curiositie, would come into their Assemblies, both sacred and ciuill, to spie out their libertie, to search for aduantage,
For when they, out of curiosity, would come into their Assemblies, both sacred and civil, to spy out their liberty, to search for advantage,
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or to haue matter of discourse from that new Religion, as they accounted it, and as it was in respect of a diuers manner of dispensation:
or to have matter of discourse from that new Religion, as they accounted it, and as it was in respect of a diverse manner of Dispensation:
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the faithfull Iewes, vpon this aduantage, being willing to insinuate themselues into them, and to gaine their fauour, would giue them greater respect for their riches sake (though otherwise the enemies of Christ ) than vnto the poore faithfull members.
the faithful Iewes, upon this advantage, being willing to insinuate themselves into them, and to gain their favour, would give them greater respect for their riches sake (though otherwise the enemies of christ) than unto the poor faithful members.
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They went contrary to the practise of that worthy instrument, Master Fox, who when he was asked,
They went contrary to the practice of that worthy Instrument, Master Fox, who when he was asked,
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whether he knew a certaine poore man, who had receiued succour from him in the time of trouble? answered, I remember him well:
whither he knew a certain poor man, who had received succour from him in the time of trouble? answered, I Remember him well:
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I tell you, I forget Lords and Ladies to remember such. I tell you, I forget lords and Ladies to Remember such.
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Hereupon the Apostle, taking occasion to redresse other exorbitances, falleth vpon this exhortation which wee haue now in hand.
Hereupon the Apostle, taking occasion to redress other exorbitances, falls upon this exhortation which we have now in hand.
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In the second place therefore you will aske me;
In the second place Therefore you will ask me;
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Whether, if a rich man be a wicked man, we may not giue him respect before a good poore man? I answer, no:
Whither, if a rich man be a wicked man, we may not give him respect before a good poor man? I answer, no:
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If there be no more in him than so.
If there be no more in him than so.
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For though we are to cary our selues humbly towards all, yet neuer the more to wicked men for their riches sake.
For though we Are to carry our selves humbly towards all, yet never the more to wicked men for their riches sake.
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The bone in Mordecai his knee was neuer more stiffe to Haman, than we should be to such as haue nothing to commend them vnto vs, The bone in Mordecai his knee was never more stiff to Haman, than we should be to such as have nothing to commend them unto us,
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but the Ring and gay cloathes.
but the Ring and gay clothes.
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It is the propertie of Gods children to haue such vile persons to be contemned in their eyes. It is the property of God's children to have such vile Persons to be contemned in their eyes.
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But if besides their riches they haue an office, or vertue either naturall or morall,
But if beside their riches they have an office, or virtue either natural or moral,
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or any thing wherein God shines (it being Gods appointment) we must honour God in them, according to that of the Apostle, Giue honour to whom honour belongeth.
or any thing wherein God shines (it being God's appointment) we must honour God in them, according to that of the Apostle, Give honour to whom honour belongeth.
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This wee may and must doe, though wee must not iudge partially, but giue euery man his owne.
This we may and must do, though we must not judge partially, but give every man his own.
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And thus is the exhortation opened. Hee vrgeth it in this verse, by an Argument drawne from within;
And thus is the exhortation opened. He urges it in this verse, by an Argument drawn from within;
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to wit, from the testimonie of their consciences.
to wit, from the testimony of their Consciences.
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Are yee not iudged betweene you and them? or is not the case iudged betwixt you and them? or are you not conuicted that you are made Iudges of euil thoughts? Yee thinke he is a Ringed man;
are ye not judged between you and them? or is not the case judged betwixt you and them? or Are you not convicted that you Are made Judges of evil thoughts? Ye think he is a Ringed man;
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therefore he is to be honoured: and this is a ragged man; therefore hee is to be despised:
Therefore he is to be honoured: and this is a ragged man; Therefore he is to be despised:
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Are these good thoughts, thinke yee? As if hee should say; Corrupt reasonings must not be giuen way vnto by you:
are these good thoughts, think ye? As if he should say; Corrupt reasonings must not be given Way unto by you:
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but your owne hearts know that these reasonings are corrupt; therefore yee must not giue way vnto them.
but your own hearts know that these reasonings Are corrupt; Therefore ye must not give Way unto them.
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Thus you see the purpose of God in these words: for the opening whereof, consider first the manner of propounding; and secondly the matter propounded.
Thus you see the purpose of God in these words: for the opening whereof, Consider First the manner of propounding; and secondly the matter propounded.
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Touching the manner of propounding, yee see that it is by way of question: and for questions, there are diuers kindes of them in the Scriptures. First, a doubting question;
Touching the manner of propounding, ye see that it is by Way of question: and for questions, there Are diverse Kinds of them in the Scriptures. First, a doubting question;
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such as the Guardians of Ahabs sonnes put forth, when Iehu sent a letter of defiance vnto them;
such as the Guardians of Ahabs Sons put forth, when Iehu sent a Letter of defiance unto them;
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Behold, two Kings could not stand before them, how shall we then stand? Secondly, a teaching question; Behold, two Kings could not stand before them, how shall we then stand? Secondly, a teaching question;
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such is that of the Prophet, Who are these that flie like a cloud, and like Doues vnto the windowes? Teaching thereby the greatnesse of Gods flocke in the times of the Gospell, in respect of what it was in the time of the Law. Thirdly, a learning question;
such is that of the Prophet, Who Are these that fly like a cloud, and like Dove unto the windows? Teaching thereby the greatness of God's flock in the times of the Gospel, in respect of what it was in the time of the Law. Thirdly, a learning question;
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such was that of the Disciples, Why doth hee speake in Parables? And that of the young man, Good Master, what shall I doe to inherit eternall life? when they would be satisfied in some thing. Fourthly, a denying question;
such was that of the Disciples, Why does he speak in Parables? And that of the young man, Good Master, what shall I do to inherit Eternal life? when they would be satisfied in Some thing. Fourthly, a denying question;
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such is that of the Prophet, O yee that offer the lame and the blinde, will he regard your persons? As if he should say, he will not. Lastly, an affirming question;
such is that of the Prophet, Oh ye that offer the lame and the blind, will he regard your Persons? As if he should say, he will not. Lastly, an affirming question;
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such are common in the Booke of the Kings, Are they not written in the Booke of the Chronicles, of the Kings of Iudah or Israel? As if he should say, they are:
such Are Common in the Book of the Kings, are they not written in the Book of the Chronicles, of the Kings of Iudah or Israel? As if he should say, they Are:
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and such is the question in this Text; which is as much as if he had said, Yee are conuicted in your selues,
and such is the question in this Text; which is as much as if he had said, Ye Are convicted in your selves,
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and are become Iudges of euill thoughts. Thus haue yee the manner of propounding. If in the second place wee passe to the matter propounded;and Are become Judges of evil thoughts. Thus have ye the manner of propounding. If in the second place we pass to the matter propounded;
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pawse wee a while vpon the two phrases in the Text.
pause we a while upon the two phrases in the Text.
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First, Doe yee not, or haue yee not iudged in your selues, say some? Doe or haue yee not discerned or put a difference in or with your selues, say others? Let euery man abound in his owne sense, where faith is not impeached or destroyed,
First, Do ye not, or have ye not judged in your selves, say Some? Do or have ye not discerned or put a difference in or with your selves, say Others? Let every man abound in his own sense, where faith is not impeached or destroyed,
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and the Scripture wilfully wronged and neglected.
and the Scripture wilfully wronged and neglected.
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The Word is knowne to be passiue, and is deriued of a word that signifieth (to iudge.) And whereas iudging doth imply foure acts in it;
The Word is known to be passive, and is derived of a word that signifies (to judge.) And whereas judging does imply foure acts in it;
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that is, hearing, inquiring, conuicting the wrong doer, and passing sentence:
that is, hearing, inquiring, convicting the wrong doer, and passing sentence:
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some doe vnderstand it of the act of all foure, when they expresse it thus (Are yee not iudged in your selues?) Others vnderstand it of the sinne against all foure,
Some do understand it of the act of all foure, when they express it thus (are ye not judged in your selves?) Others understand it of the sin against all foure,
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or at the least, against the last, vpon the abuse of the three former, when they expresse it thus, (Are yee not partiall in your selues?) Others vnderstand it of the act of conuicting:
or At the least, against the last, upon the abuse of the three former, when they express it thus, (are ye not partial in your selves?) Others understand it of the act of convicting:
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which I am the more willing to follow, because of that apt addition ( In your selues: ) Implying that though they would not passe righteous iudgement,
which I am the more willing to follow, Because of that apt addition (In your selves:) Implying that though they would not pass righteous judgement,
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yet by diligent inquisition and knowledge of the cause they were conuicted in the Court within.
yet by diligent inquisition and knowledge of the cause they were convicted in the Court within.
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As for the second Phrase, how shall I expresse it? Shall I say Iudges of vniust cogitations, as if I meant to vaile and obscure it? Or Iudges of euill thoughts, in more plaine and popular termes? Or •udges wickedly deliberating? It may be the words may more fully be expressed.
As for the second Phrase, how shall I express it? Shall I say Judges of unjust cogitations, as if I meant to veil and Obscure it? Or Judges of evil thoughts, in more plain and popular terms? Or •udges wickedly deliberating? It may be the words may more Fully be expressed.
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That which is translated (Thoughts) doth signifie a secret reasoning about, or discussing of a thing within a mans selfe,
That which is translated (Thoughts) does signify a secret reasoning about, or discussing of a thing within a men self,
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as with another, whereby he doth argue the case and debate the matter, both by asking and answering,
as with Another, whereby he does argue the case and debate the matter, both by asking and answering,
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and so resoluing within a mans selfe.
and so resolving within a men self.
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And therefore as sometimes it is translated, thoughts, as when Christ saith, Out of the heart come euill thoughts:
And Therefore as sometime it is translated, thoughts, as when christ Says, Out of the heart come evil thoughts:
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so as aptly is both the word, from whence it commeth, rendered to reason, and the word it selfe reasonings: as when the Scribes and Pharisees thus argued;
so as aptly is both the word, from whence it comes, rendered to reason, and the word it self reasonings: as when the Scribes and Pharisees thus argued;
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Christ forgiueth sinnes; therefore he blasphemeth: Iesus perceiued their reasonings, and said, What reason you in your hearts? christ forgives Sins; Therefore he Blasphemeth: Iesus perceived their reasonings, and said, What reason you in your hearts?
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Now, these reasonings, debatings, dialogues and discourses, are called Thoughts; which are the meanings of the minde, to and fro about those things which it apprehendeth: and are of two sorts.
Now, these reasonings, debatings, dialogues and discourses, Are called Thoughts; which Are the meanings of the mind, to and from about those things which it apprehendeth: and Are of two sorts.
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For either they are about the nature, essence, excellencie, and vses of things in generall, which may be called Theoreticall thoughts: or about the same things as they are to be apprehended, approued, disallowed, practised,
For either they Are about the nature, essence, excellency, and uses of things in general, which may be called Theoretical thoughts: or about the same things as they Are to be apprehended, approved, disallowed, practised,
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or disauowed of vs in particular, which may be called practicall thoughts: because by them the soule viewing and staying vpon it selfe,
or disavowed of us in particular, which may be called practical thoughts: Because by them the soul viewing and staying upon it self,
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and comparing it selfe with the first patterne, doth shape a course for the owner to walke in (so farre as it apprehendeth) and doth comfort and confound accordingly.
and comparing it self with the First pattern, does shape a course for the owner to walk in (so Far as it apprehendeth) and does Comfort and confound accordingly.
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So that indeed these thoughts are only the worke of the conscience, vpon the ill cariage whereof, in corrupt reasonings, the same conscience doth play the corrupt Iudge in withholding the truth in vnrighteousnes,
So that indeed these thoughts Are only the work of the conscience, upon the ill carriage whereof, in corrupt reasonings, the same conscience does play the corrupt Judge in withholding the truth in unrighteousness,
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as we may see in this particular.
as we may see in this particular.
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For the question lying, whether a rich man were to haue respect meerely for his riches sake before a godly poore man? and their thoughts beating vpon it,
For the question lying, whither a rich man were to have respect merely for his riches sake before a godly poor man? and their thoughts beating upon it,
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and chewing it vp and downe by varietie of motion, because they saw more outward glory comming by the one than the other,
and chewing it up and down by variety of motion, Because they saw more outward glory coming by the one than the other,
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and mo•• danger preuented, they did imprison the •ruth and 〈 ◊ 〉 •orrupt Iudges concluded & gaue sentence against •he poore Saints:
and mo•• danger prevented, they did imprison the •ruth and 〈 ◊ 〉 •orrupt Judges concluded & gave sentence against •he poor Saints:
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and so they became Iudges of euill reasonings.
and so they became Judges of evil reasonings.
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Now you see in this Verse the ground of my parable, where I would consider two things.
Now you see in this Verse the ground of my parable, where I would Consider two things.
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First, the power of practicall conscience. Secondly, the abuse of that power.
First, the power of practical conscience. Secondly, the abuse of that power.
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For as it is with most power, it is abused vnto sin, namely to serue mens owne turnes, and the like:
For as it is with most power, it is abused unto since, namely to serve men's own turns, and the like:
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so the power of our consciences, which is to reason it out, and conclude accordingly, is abused to iudge wickedly euen against conuiction.
so the power of our Consciences, which is to reason it out, and conclude accordingly, is abused to judge wickedly even against conviction.
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To speake first of the power of our consciences:
To speak First of the power of our Consciences:
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you must know (as I haue said) that to dialogue in our selues is to aske and answer in our selues, and to giue iudgement according to reason.
you must know (as I have said) that to dialogue in our selves is to ask and answer in our selves, and to give judgement according to reason.
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And to Reason is vpon two premises to inferre a conclusion: and this is a iudiciall proceeding.
And to Reason is upon two premises to infer a conclusion: and this is a judicial proceeding.
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The Proposition like the Iudge doth open the truth, and like a witnesse doth beare witnesse vnto it.
The Proposition like the Judge does open the truth, and like a witness does bear witness unto it.
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The Assumption like the Iurie doth apply it to the parties to be tried. The Conclusion like the Iudge doth giue and passe the sentence.
The Assump like the Jury does apply it to the parties to be tried. The Conclusion like the Judge does give and pass the sentence.
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This is the summe of what I haue to say from hence.
This is the sum of what I have to say from hence.
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For the more cleare deliuerie whereof that we may as fully as we can comprehend the vertue of these reasoning thoughts, lay we downe first these two propositions in generall,
For the more clear delivery whereof that we may as Fully as we can comprehend the virtue of these reasoning thoughts, lay we down First these two propositions in general,
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and so we shall fall to the particulars.
and so we shall fallen to the particulars.
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The first generall proposition is this, that God hath established an assize for iudgement within our selues.
The First general proposition is this, that God hath established an assize for judgement within our selves.
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Hence is it that we are said to be Iudges.
Hence is it that we Are said to be Judges.
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To conceiue therefore aright of it, consider that there is the Iudgement seat, or Court Hall, within a mans selfe;
To conceive Therefore aright of it, Consider that there is the Judgement seat, or Court Hall, within a men self;
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the partie to be tried, man himselfe; the Iudge, witnesse, Iurie, the conscience which shall proceed according to true allegations and proofes; the party to be tried, man himself; the Judge, witness, Jury, the conscience which shall proceed according to true allegations and proofs;
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and all these sweetly inwrapped in these reasoning thoughts.
and all these sweetly inwrapped in these reasoning thoughts.
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Yea and that all things may be carried the more fairely, there is the law imposed vpon the reasonable creature,
Yea and that all things may be carried the more fairly, there is the law imposed upon the reasonable creature,
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as apprehended by him to be the rule and records. The causes and grounds of this Assize are these two. First, in respect of God;
as apprehended by him to be the Rule and records. The Causes and grounds of this Assize Are these two. First, in respect of God;
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that God may haue an account of the state of man from himselfe, and man may be brought to liue in holinesse and righteousnesse vnder God.
that God may have an account of the state of man from himself, and man may be brought to live in holiness and righteousness under God.
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For looke as a King of a country doth ordaine Assizes to be kept in his seuerall Shires and Counties, that hee may haue an account of the iustice of his Magistrates, estate of his country, liues of his subiects,
For look as a King of a country does ordain Assizes to be kept in his several Shires and Counties, that he may have an account of the Justice of his Magistrates, estate of his country, lives of his Subjects,
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and that he may preserue them in peace and loue in their seuerall places:
and that he may preserve them in peace and love in their several places:
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so God hath appointed this petty Assize, that he may haue an account of the conscience how the minde doth rule and gouerne;
so God hath appointed this Petty Assize, that he may have an account of the conscience how the mind does Rule and govern;
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how the whole man is gouerned in righteousnesse, holinesse, and sobriety;
how the Whole man is governed in righteousness, holiness, and sobriety;
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how the state of the body and soule stands before God in the case of life and death;
how the state of the body and soul Stands before God in the case of life and death;
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and that the desires and affections may be kept from mutinie and rebellion, and the whole man may be brought vnder the subiection of Gods will.
and that the Desires and affections may be kept from mutiny and rebellion, and the Whole man may be brought under the subjection of God's will.
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Our vnderstandings, either by the light of reason, or by the light of faith, should haue the law of God presented vnto them, whereby they should suruey both morall duties, Our understandings, either by the Light of reason, or by the Light of faith, should have the law of God presented unto them, whereby they should survey both moral duties,
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and the mysticall points of Diuinitie; our inuentions should finde out variety of dutie for vs;
and the mystical points of Divinity; our Inventions should find out variety of duty for us;
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our memories should keepe the records; our wils should chuse and command all good actions; our iudgements should sit at hand, to giue aduice;
our memories should keep the records; our wills should choose and command all good actions; our Judgments should fit At hand, to give Advice;
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our affections should attend vpon them, to maintaine and defend all honest resolutions and actions against all commers;
our affections should attend upon them, to maintain and defend all honest resolutions and actions against all comers;
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and lastly, our desires should worke naturall instincts to practise them, and the whole man should doe accordingly. Or thus;
and lastly, our Desires should work natural instincts to practise them, and the Whole man should do accordingly. Or thus;
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God hath placed the powers of the soule in excellent order for the gouernment of man.
God hath placed the Powers of the soul in excellent order for the government of man.
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Our mindes in a throne aboue, to gouerne all the motions, dispositions, passions, and affections of the heart:
Our minds in a throne above, to govern all the motions, dispositions, passion, and affections of the heart:
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our hearts are set in the midst to receiue information from the mindes to direct themselues and our desires,
our hearts Are Set in the midst to receive information from the minds to Direct themselves and our Desires,
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and valorously to flie vpon them by feare, loue, ioy, anger, and the like, if they shal• rebell:
and valorously to fly upon them by Fear, love, joy, anger, and the like, if they shal• rebel:
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our desires are set lowest to be corrected by the heart, and gouerned by the head.
our Desires Are Set lowest to be corrected by the heart, and governed by the head.
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Now, that God may haue an account how this worke within vs goeth forward, and we may be furthered in our course to happinesse, God hath appointed our consciences to keepe Assizes, to try whether we haue beene faithfull yea or no.
Now, that God may have an account how this work within us Goes forward, and we may be furthered in our course to happiness, God hath appointed our Consciences to keep Assizes, to try whither we have been faithful yea or no.
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The second ground of our Assize is in respect of our selues;
The second ground of our Assize is in respect of our selves;
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that we may be the better prepared for the great Assize of the day of Iudgement whensoeuer it shall come.
that we may be the better prepared for the great Assize of the day of Judgement whensoever it shall come.
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Yee know that we beleeue that such a day shall come, and that Christ shall keepe it in that nature which he assumed, and wherein he suffered.
Ye know that we believe that such a day shall come, and that christ shall keep it in that nature which he assumed, and wherein he suffered.
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As therefore all our musterings before particular Captaines should not be for shew or fee,
As Therefore all our musterings before particular Captains should not be for show or fee,
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but the better to fit vs to carry our selues in a martiall manner before our King, or Generall, if need require:
but the better to fit us to carry our selves in a martial manner before our King, or General, if need require:
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so these particular Assizes are but for the better fitting of vs for our great account before, and vnto God.
so these particular Assizes Are but for the better fitting of us for our great account before, and unto God.
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And therefore when Dauid had arraigned himselfe at home, he goeth to God, and saith, Try and examine me, whether there be any way of wickednesse yea or no.
And Therefore when David had arraigned himself At home, he Goes to God, and Says, Try and examine me, whither there be any Way of wickedness yea or no.
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What shall I say now? I will intreat you so farre to tender the glory of God,
What shall I say now? I will entreat you so Far to tender the glory of God,
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and the good of your soules, as diligently to attend to the businesse within.
and the good of your Souls, as diligently to attend to the business within.
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Our soules doe so liue in our senses, and wee are so inured to earthly things, that wee are made runnagates from our owne hearts.
Our Souls do so live in our Senses, and we Are so inured to earthly things, that we Are made runagates from our own hearts.
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But if euer we would haue a glorious triall before our God, let vs see how our cause will stand or fall before the barre of our owne hearts.
But if ever we would have a glorious trial before our God, let us see how our cause will stand or fallen before the bar of our own hearts.
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I know that in the case of good we may be deceiued by the voice of conscience:
I know that in the case of good we may be deceived by the voice of conscience:
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For the law of nature which should direct vs, being in a great part dashed out,
For the law of nature which should Direct us, being in a great part dashed out,
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and ignorance of the word being wilfully fauoured, there are many fearefull euils which we doe not apprehend as euils: (as for example, to sinne in thought is nothing, for thoughts are free;
and ignorance of the word being wilfully favoured, there Are many fearful evils which we do not apprehend as evils: (as for Exampl, to sin in Thought is nothing, for thoughts Are free;
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to sinne in word is but a word, and what is that? so we sinne not against our neighbour, it is no matter though we make bold with God;
to sin in word is but a word, and what is that? so we sin not against our neighbour, it is no matter though we make bold with God;
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to sinne with the times, to doe as others doe, to walke in the waies of our fathers is good religion:) yea and besides, such is the darknesse of our cogitations, that in the midst of diligence that which we know is not the tenth & tenth part of what we are ignorant of.
to sin with the times, to do as Others do, to walk in the ways of our Father's is good Religion:) yea and beside, such is the darkness of our cogitations, that in the midst of diligence that which we know is not the tenth & tenth part of what we Are ignorant of.
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How therefore can it be other, but that our owne hearts should deceiue vs in good? yet in the case of euill we may assure our selues, that it doth not make vs worse than we are in and of our selues.
How Therefore can it be other, but that our own hearts should deceive us in good? yet in the case of evil we may assure our selves, that it does not make us Worse than we Are in and of our selves.
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As therefore it is not safe for vs to rest in the voice of conscience when it makes vs good, (for Paul knew nothing by himselfe, As Therefore it is not safe for us to rest in the voice of conscience when it makes us good, (for Paul knew nothing by himself,
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yet was he not thereby iustified:) so we must be carefull to heare what conscience saith when it layeth sinne to our charges, that so Gods Assize there may goe on to Gods glory and our good.
yet was he not thereby justified:) so we must be careful to hear what conscience Says when it Layeth sin to our charges, that so God's Assize there may go on to God's glory and our good.
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What will it auaile vs to be crowned with a May-flower garland of the praises of this world,
What will it avail us to be crowned with a May-flower garland of the praises of this world,
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if we walke not in the presence of our owne hearts?
if we walk not in the presence of our own hearts?
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It may be you will say, If God hath granted out a warrant for the keeping of this Assize,
It may be you will say, If God hath granted out a warrant for the keeping of this Assize,
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why then is it not feelingly kept in euery man? I answer, that wee may finde foure causes of this. The first is ignorance.
why then is it not feelingly kept in every man? I answer, that we may find foure Causes of this. The First is ignorance.
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For as the eye worketh not in a darke place, where it cannot by a fitted conueiance receiue variety of obiects:
For as the eye works not in a dark place, where it cannot by a fitted conveyance receive variety of objects:
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so the conscience worketh not where there is not the light of knowledge from the word of God to direct it by.
so the conscience works not where there is not the Light of knowledge from the word of God to Direct it by.
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The second is hardnesse of heart:
The second is hardness of heart:
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for as a man that is dead, or hath a deaded or astonished bodie, for the present cannot feele any order or disorder, any whip, lash or gash:
for as a man that is dead, or hath a deadened or astonished body, for the present cannot feel any order or disorder, any whip, lash or gash:
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so a seared, crusted, and senselesse conscience is not sensible of the cursed garboiles in the soule,
so a seared, crusted, and senseless conscience is not sensible of the cursed garboils in the soul,
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nor capable of any orderly proceeding against them. The third is spirituall madnesse:
nor capable of any orderly proceeding against them. The third is spiritual madness:
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for as mad men cannot keepe any faire quarter with themselues, much lesse can it be expected that he should wisely execute any deputation from others:
for as mad men cannot keep any fair quarter with themselves, much less can it be expected that he should wisely execute any deputation from Others:
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so spiritually mad men, who are out of their wits with selfe-loue and loue of this world, who runne vpon the pikes of hell-dangers, who will not be perswaded by the praiers and teares of their best friends, are neither fit nor able to receiue order from God for so high and so excellent imployment. The last is pride.
so spiritually mad men, who Are out of their wits with Self-love and love of this world, who run upon the pikes of hell-dangers, who will not be persuaded by the Prayers and tears of their best Friends, Are neither fit nor able to receive order from God for so high and so excellent employment. The last is pride.
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For as in a countrey where there is no disorder (if it were possible in these cursed daies of sinne for such an one to be) there is no Assize, because no need:
For as in a country where there is no disorder (if it were possible in these cursed days of sin for such an one to be) there is no Assize, Because no need:
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so when we are Pharisies in iustifying our selues, priding our hearts in our ciuill righteousnesse,
so when we Are Pharisees in justifying our selves, priding our hearts in our civil righteousness,
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and therefore setting our passions on worke vpon whomsoeuer shall discouer their hellish nakednesse, there is no inward Assize,
and Therefore setting our passion on work upon whomsoever shall discover their hellish nakedness, there is no inward Assize,
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because (as they thinke) there is no need.
Because (as they think) there is no need.
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It may be you will say, seeing these things doe hinder it, how may I further the keeping of it? I answer:
It may be you will say, seeing these things do hinder it, how may I further the keeping of it? I answer:
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As in generall we must striue to root out ignorance, to rent our hearts, to come vnto our selues as the prodigall,
As in general we must strive to root out ignorance, to rend our hearts, to come unto our selves as the prodigal,
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and to be nothing, yea hell in our owne eies: so in particular I would commend three meanes to this end especially.
and to be nothing, yea hell in our own eyes: so in particular I would commend three means to this end especially.
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The first is our praiers to God to write the records of his truth in our mindes and hearts.
The First is our Prayers to God to write the records of his truth in our minds and hearts.
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An Assize cannot be kept without law; nor this without the law of God.
an Assize cannot be kept without law; nor this without the law of God.
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But if once we can get the law written in our mindes and in our hearts,
But if once we can get the law written in our minds and in our hearts,
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so as it doth not onely gild our vnderstandings, but goare our hearts, and leaue a new impression of holinesse to the Lord;
so as it does not only gild our understandings, but gore our hearts, and leave a new impression of holiness to the Lord;
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then we shall see a full Court presently, and such wounding inditements for sinnes past, with such crying out for the Psalme of mercy, that we shall haue no rest till we haue rowled our selues vpon God in Christ,
then we shall see a full Court presently, and such wounding inditements for Sins past, with such crying out for the Psalm of mercy, that we shall have no rest till we have rolled our selves upon God in christ,
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and haue found our selues in some measure sealed with the spirit of promise against the day of redemption.
and have found our selves in Some measure sealed with the Spirit of promise against the day of redemption.
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The second meanes is, our not disturbing the Court, but suffering conscience to doe its office without checke.
The second means is, our not disturbing the Court, but suffering conscience to do its office without check.
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To disturbe Commissioners of what kinde soeuer, while they sit, doth aggrauate the Delinquents fault, and hinder their speed in the businesse:
To disturb Commissioners of what kind soever, while they fit, does aggravate the Delinquents fault, and hinder their speed in the business:
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so is it in our not suffering conscience to worke. Call we our selues therefore from all the imployments of this world:
so is it in our not suffering conscience to work. Call we our selves Therefore from all the employments of this world:
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examine we our hearts on our bed in our chambers, and be still, and then if our consciences acquit vs from all wilfull sinnes, happy are we.examine we our hearts on our Bed in our chambers, and be still, and then if our Consciences acquit us from all wilful Sins, happy Are we.
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The third meanes is, our not suffering our seruants to beare rule within vs; that is, our lusts, passions, affections, desires, and the like.
The third means is, our not suffering our Servants to bear Rule within us; that is, our Lustiest, passion, affections, Desires, and the like.
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In a popular and heady tumult, yee know it is a long time before a wise man can be heard:
In a popular and heady tumult, ye know it is a long time before a wise man can be herd:
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As therefore when one perswaded Lycurgus, that the gouernment might be committed to the people; hee answered, Doe thou first make triall in thy house, giuing thy seruants the rule:
As Therefore when one persuaded Lycurgus, that the government might be committed to the people; he answered, Do thou First make trial in thy house, giving thy Servants the Rule:
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So let vs say to the Deuill, labouring the rule of our affections and desires, Beare thou no longer rule in the children of disobedience,
So let us say to the devil, labouring the Rule of our affections and Desires, Bear thou no longer Rule in the children of disobedience,
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and suffer thy slaues to rule ouer thee first, and then we will hearken vnto thee.
and suffer thy slaves to Rule over thee First, and then we will harken unto thee.
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If the minde rule according to right, and be not blinded and bribed by the Will and Affections, then Conscience will worke:
If the mind Rule according to right, and be not blinded and bribed by the Will and Affections, then Conscience will work:
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but if the seruants rule, then truly there will be no place for an Assize.
but if the Servants Rule, then truly there will be no place for an Assize.
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In the feare of God let vs vse these meanes to further this diuine worke, that so (as Pausanias said to a Physitian, who told him all was well with him;
In the Fear of God let us use these means to further this divine work, that so (as Pausanias said to a physician, who told him all was well with him;
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It is (saith he) because I vse not thee for my Physitian) we may not say to our flattering consciences which tell vs all is well, when all is amisse;
It is (Says he) Because I use not thee for my physician) we may not say to our flattering Consciences which tell us all is well, when all is amiss;
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it is because I haue not thee for my Iudge.
it is Because I have not thee for my Judge.
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We come now to the second generall proposition from these reasoning thoughts, which is this, that We may reason out our cause before the barre of our Consciences.
We come now to the second general proposition from these reasoning thoughts, which is this, that We may reason out our cause before the bar of our Consciences.
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For these reasonings here spoken of, are within.
For these reasonings Here spoken of, Are within.
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Hence is it that God said to Adam, Where art thou? and to Kain, Why art thou wroth? where is thy brother Abel? what hast thou done? To all which questions he could well enough answer himselfe,
Hence is it that God said to Adam, Where art thou? and to Kain, Why art thou wroth? where is thy brother Abel? what hast thou done? To all which questions he could well enough answer himself,
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but that he would haue them returne vnto their owne hearts, and come vnto themselues (as it is said of the prodigall) and say, I haue sinned against heauen and before thee,
but that he would have them return unto their own hearts, and come unto themselves (as it is said of the prodigal) and say, I have sinned against heaven and before thee,
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and am no more worthy to be called thy sonne. and am no more worthy to be called thy son.
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For want of this God complained and said, I harkned and heard, and none spake aright, no man repented him of his wickednesse, saying, What haue I done? that is, they did not reason out their cases with themselues.
For want of this God complained and said, I hearkened and herd, and none spoke aright, no man repented him of his wickedness, saying, What have I done? that is, they did not reason out their cases with themselves.
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To this Dauid exhorted the Courtiers of Saul, Commune with your hearts:
To this David exhorted the Courtiers of Saul, Commune with your hearts:
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and Dauid practised it himselfe, saying, Why art thou heauy ô my soule? and why art thou disquieted within me? yea and Christ sought to bring his Disciples to this when he said, I haue chosen you twelue, and David practised it himself, saying, Why art thou heavy o my soul? and why art thou disquieted within me? yea and christ sought to bring his Disciples to this when he said, I have chosen you twelue,
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but one of you is a Deuill: and againe, One of you shall betray mee: but one of you is a devil: and again, One of you shall betray me:
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that they might say within themselues, Is it I? and Is it I? And no doubt this was one cause why he said so often to Peter, Louest thou me? and that the Angell,
that they might say within themselves, Is it I? and Is it I? And no doubt this was one cause why he said so often to Peter, Love thou me? and that the Angel,
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when Agar fled from her mistresse, said vnto her, Whence camest thou? and whither goest? that they should reason out their cases before their owne hearts, and speed accordingly.
when Agar fled from her mistress, said unto her, Whence camest thou? and whither goest? that they should reason out their cases before their own hearts, and speed accordingly.
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Oh the goodnesse of God! How great hath he manifested it vnto vs, euen in this particular? For as hee hath not by this meanes left vs without a good way to goe to the knowledge of our selues, that so we may neuer climbe to Wolsies stile, I and my King, but may feelingly descend to Pauls free confession, I am the least of Saints, the greatest of •inners:
O the Goodness of God! How great hath he manifested it unto us, even in this particular? For as he hath not by this means left us without a good Way to go to the knowledge of our selves, that so we may never climb to Wolseys style, I and my King, but may feelingly descend to Paul's free Confessi, I am the least of Saints, the greatest of •inners:
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so also hath he not this way depriued vs of means to warne vs of our future estate.
so also hath he not this Way deprived us of means to warn us of our future estate.
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If our hearts condemne vs, God is greater: therefore according to the reasonings within we shall know how we shall speed with God.If our hearts condemn us, God is greater: Therefore according to the reasonings within we shall know how we shall speed with God.
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As Ionathan shot forth pricke-shafts to warne Dauid of the Kings •ispleasure:
As Ionathan shot forth pricke-shafts to warn David of the Kings •ispleasure:
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so conscience, if we arraigne our selues before it, will warne vs of the displeasure or fauour of God.
so conscience, if we arraign our selves before it, will warn us of the displeasure or favour of God.
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As we loue our selues therefore, let vs not neglect this kindnesse on Gods part, and dutie on ours.
As we love our selves Therefore, let us not neglect this kindness on God's part, and duty on ours.
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We may easily find by experience the backwardnesse of our natures vnto it:
We may Easily find by experience the backwardness of our nature's unto it:
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for let our hearts tell vs of any of our wandrings, we put it off till another time,
for let our hearts tell us of any of our wanderings, we put it off till Another time,
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as Foelix did Paul. But will wee be so vnkind to our owne soule•? We will talke with our friends, with our acquaintance, wi•h strangers, yea and with our enemies:
as Felix did Paul. But will we be so unkind to our own soule•? We will talk with our Friends, with our acquaintance, wi•h Strangers, yea and with our enemies:
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why then shall wee not doe it with our selues? Bee-masters tell vs that they are the b•st hiues which make the greatest noise:
why then shall we not do it with our selves? Bee-masters tell us that they Are the b•st hives which make the greatest noise:
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so that is the best conscience which makes the greatest noise in this kinde.
so that is the best conscience which makes the greatest noise in this kind.
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If we neuer goe to b•d before wee haue parlied it out throughly with our hearts;
If we never go to b•d before we have parleyed it out thoroughly with our hearts;
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then as wee shall finde of our selues, as Alexander said of Antipater, that hee did weare white garments without,
then as we shall find of our selves, as Alexander said of Antipater, that he did wear white garments without,
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and was purple within, so we will giue God no rest till we find some confortable testimonie of our amendment.
and was purple within, so we will give God no rest till we find Some comfortable testimony of our amendment.
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As therefore Dauid said vnto Solomon, Vp and be doing, so let vs:
As Therefore David said unto Solomon, Up and be doing, so let us:
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delaies breed danger, if in any thing, much more in this Stirre we therefore vp our hearts by considering these •otiues.
delays breed danger, if in any thing, much more in this Stir we Therefore up our hearts by considering these •otiues.
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First, that by this meanes wee shall know how the case stands with vs, that we may be helped in time.
First, that by this means we shall know how the case Stands with us, that we may be helped in time.
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When wee turne not our eye from him that is in misery, but talke with him, we are in the way throughly to know his case,
When we turn not our eye from him that is in misery, but talk with him, we Are in the Way thoroughly to know his case,
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and the better prepared to make our hand to worke his good:
and the better prepared to make our hand to work his good:
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so when we will commune with our owne hearts, wee are in the way to our eternall helpe and good.
so when we will commune with our own hearts, we Are in the Way to our Eternal help and good.
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Secondly, that by this wee shall know how God will deale with vs hereafter:
Secondly, that by this we shall know how God will deal with us hereafter:
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our consciences doe begin th• worke, the God of our consciences will second and follow it.
our Consciences do begin th• work, the God of our Consciences will second and follow it.
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O therefore forget it not, begin this worke euen while yee are about this businesse:
O Therefore forget it not, begin this work even while ye Are about this business:
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reason with your hearts what yee goe about, in whose presence, and for whose sake yee execute these iudgements of God:
reason with your hearts what ye go about, in whose presence, and for whose sake ye execute these Judgments of God:
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If your busie braines shall put you off and make you say to conscience, as Saul to the Priest readie to sacrifice when his enemies were vpon him, withdraw thy hand: Remember,
If your busy brains shall put you off and make you say to conscience, as Saul to the Priest ready to sacrifice when his enemies were upon him, withdraw thy hand: remember,
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as it is with men deepely in debt, so long as they are busie and keepe their trading currant,
as it is with men deeply in debt, so long as they Are busy and keep their trading currant,
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so long their creditors let them alone;
so long their creditors let them alone;
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but when once they make fault, then one partie after another, and one writ vpon the necke of another creepes abroad in darknesse till they bee quite downe the winde:
but when once they make fault, then one party After Another, and one writ upon the neck of Another creeps abroad in darkness till they be quite down the wind:
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so will it be with you and vs all, when once the course of our liues makes default by affliction, sicknes,
so will it be with you and us all, when once the course of our lives makes default by affliction, sickness,
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or death, then our consciences will make one summons after another, and giue vs no rest, till it hath brought vs downe to the desperation of hell.
or death, then our Consciences will make one summons After Another, and give us no rest, till it hath brought us down to the desperation of hell.
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Thus we haue passed the generalls of this reasoning:
Thus we have passed the generals of this reasoning:
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to descend now vnto the particulars, wee shall first meet with the proposition (which is the first part of reasoning) wherein wee doe propound and beare witnesse vnto that truth which is made knowne vnto vs. Whence I offer this point to be considered; that to descend now unto the particulars, we shall First meet with the proposition (which is the First part of reasoning) wherein we do propound and bear witness unto that truth which is made known unto us Whence I offer this point to be considered; that
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In our selues there is a witnesse, which will propound the truth according to knowledge. In our selves there is a witness, which will propound the truth according to knowledge.
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From hence is it that Paul ioyneth these two together, to wit, the knowledge of God,
From hence is it that Paul Joineth these two together, to wit, the knowledge of God,
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and the knowledge of our owne hearts:
and the knowledge of our own hearts:
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No man knoweth what is in man saue God and the spirit, that is, the conscience. No man Knoweth what is in man save God and the Spirit, that is, the conscience.
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From this witnessing power Dauid saith, My sinne is euer before me:
From this witnessing power David Says, My sin is ever before me:
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and the brethren of Ioseph were compelled to vtter this speech, Wee verily sinned against our brother, in that wee saw the anguish of his soule when he besought vs and we would not heare him:
and the brothers of Ioseph were compelled to utter this speech, we verily sinned against our brother, in that we saw the anguish of his soul when he besought us and we would not hear him:
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therefore is this trouble come vpon vs. Yea and God himselfe implying this power vnto Kain, saith, Sinne lieth at the doore. Therefore is this trouble come upon us Yea and God himself implying this power unto Kain, Says, Sin lies At the door.
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Sinne lieth at the doore? What is that? We ordinarily looke vnto one of these three senses:
Sin lies At the door? What is that? We ordinarily look unto one of these three Senses:
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either the punishment of sinne is at hand;
either the punishment of sin is At hand;
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for amongst the Hebrew sinne is taken for the punishment of sinne, as Christ is said, To be sinne for vs:
for among the Hebrew sin is taken for the punishment of sin, as christ is said, To be sin for us:
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or else thy sinne is not secret; or Else thy sin is not secret;
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for thou shalt be no more able to conceale it, than that which doth lie at the doore in euery ones view:
for thou shalt be no more able to conceal it, than that which does lie At the door in every ones view:
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or else the conscience of thy sinne shall forthwith fly vpon thee; because the witnessings and twinges of the conscience doe ineuitably follow sinne.
or Else the conscience of thy sin shall forthwith fly upon thee; Because the witnessings and twings of the conscience do inevitably follow sin.
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But if wee take all these three together, they make one intire sense: as if God should say;
But if we take all these three together, they make one entire sense: as if God should say;
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Kain, thou canst not so hide thy sinne from mee, but that it will inwardly fret and gnaw vpon thy conscience, and outwardly draw speedie vengeance.Kain, thou Canst not so hide thy sin from me, but that it will inwardly fret and gnaw upon thy conscience, and outwardly draw speedy vengeance.
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But more fully to open this witnessing power of conscience, I would consider foure points. First, Whether wee in our courses can lie hid from our consciences? I answer, for a time wee may;
But more Fully to open this witnessing power of conscience, I would Consider foure points. First, Whither we in our courses can lie hid from our Consciences? I answer, for a time we may;
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both through the weaknesse of nature, when the naturall conscience doth not take notice of sinne, as when the Gentiles accounted fornication a thing indifferent,
both through the weakness of nature, when the natural conscience does not take notice of sin, as when the Gentiles accounted fornication a thing indifferent,
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when the people of Calicute and Narsinga doe without regret worship the deuill, when we walke in the waies of our Fathers whether good or bad without checke, and the like:
when the people of Calicut and Narsinga do without regret worship the Devil, when we walk in the ways of our Father's whither good or bad without check, and the like:
c-crq dt n1 pp-f j cc np1 vdb p-acp n1 vvi dt n1, c-crq pns12 vvb p-acp dt n2 pp-f po12 n2 cs j cc j p-acp n1, cc dt j:
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as also by the iust iudgement of God, when he doth giue vs ouer for our sins to hardnesse of heart,
as also by the just judgement of God, when he does give us over for our Sins to hardness of heart,
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and to a cauterized conscience, as the Gentiles, who because they did not glorifie God with their naturall knowledge, were giuen ouer to vnnaturall sinnes.
and to a cauterized conscience, as the Gentiles, who Because they did not Glorify God with their natural knowledge, were given over to unnatural Sins.
cc p-acp dt vvn n1, c-acp dt np1, r-crq p-acp pns32 vdd xx vvi np1 p-acp po32 j n1, vbdr vvn a-acp p-acp j n2.
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Yet wee shall not alwaies sleepe thus securely, it will looke vpon vs with a witnesse,
Yet we shall not always sleep thus securely, it will look upon us with a witness,
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and speake so loud in our eares that we shall see a map of our miseries,
and speak so loud in our ears that we shall see a map of our misery's,
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as Theodoricus did the face of Symachus, whom he had murthered, in a fish-head on his table;
as Theodoricus did the face of Symachus, whom he had murdered, in a fish-head on his table;
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and shall make vs leaue behinde vs such a desperate will when wee die, as English Hubertus did, who had beene a couetous oppressor, I yeeld my goods to the King, my bodie to the graue, my soule to the deuill.
and shall make us leave behind us such a desperate will when we die, as English Hubertus did, who had been a covetous oppressor, I yield my goods to the King, my body to the graven, my soul to the Devil.
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The second point is this, to consider (seeing we cannot lie hid from our consciences) what conscience doth witnesse? I answer, It witnesseth both our sins and our righteousnesse.
The second point is this, to Consider (seeing we cannot lie hid from our Consciences) what conscience does witness? I answer, It Witnesseth both our Sins and our righteousness.
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As for our sinnes, this is that ancient officer of God whereby he doth reproue vs and set our sinnes in order before vs. If wee sinne in our thoughts, conscience taketh notice of it:
As for our Sins, this is that ancient officer of God whereby he does reprove us and Set our Sins in order before us If we sin in our thoughts, conscience Takes notice of it:
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for as we will say for our owne cleering, In my conscience I did not so much as thinke it:
for as we will say for our own clearing, In my conscience I did not so much as think it:
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so Paul said of the Gentiles, their thoughts accused or excused them:
so Paul said of the Gentiles, their thoughts accused or excused them:
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yea and those that are come from the knowledge of conscience to the feeling of it, can with griefe tell that conscience doth thus. yea and those that Are come from the knowledge of conscience to the feeling of it, can with grief tell that conscience does thus.
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If we sin in our wills and affections, conscience taketh notice of it.
If we sin in our wills and affections, conscience Takes notice of it.
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As Paul saith, My conscience beareth mee witnesse by the Holy Ghost that I haue great heauinesse for you:
As Paul Says, My conscience bears me witness by the Holy Ghost that I have great heaviness for you:
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So on the contrary, if his will and affections had not beene carried the right way, his conscience would haue beene vpon the backe of him for it,
So on the contrary, if his will and affections had not been carried the right Way, his conscience would have been upon the back of him for it,
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as we see in his reluct•tion betweene the flesh and the spirit, I allow not that which I doe,
as we see in his reluct•tion between the Flesh and the Spirit, I allow not that which I do,
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yea what I hate that I doe. If we sinne in our words, conscience presently heareth:yea what I hate that I do. If we sin in our words, conscience presently hears:
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therefore Solomon obseruing it saith, Take no heed to all words, for oftentimes thine owne heart knowes that thou hast also cursed others.
Therefore Solomon observing it Says, Take no heed to all words, for oftentimes thine own heart knows that thou hast also cursed Others.
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If we sinne in our actions, conscience will not ouerpasse them:
If we sin in our actions, conscience will not overpass them:
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It told Iudas, that hee had sinned in betraying innocent bloud, and makes infinite complain•s and con•essions in all sorts of people at some times or other.
It told Iudas, that he had sinned in betraying innocent blood, and makes infinite complain•s and con•essions in all sorts of people At Some times or other.
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Se•ondly, as for o•r righteousnesse, conscience doth witnesse our sonship, as the Apostle saith, The spirit of Go• beareth witnesse with our spirit that wee are the children of God:
Se•ondly, as for o•r righteousness, conscience does witness our sonship, as the Apostle Says, The Spirit of Go• bears witness with our Spirit that we Are the children of God:
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as also our new obedience and holinesse.
as also our new Obedience and holiness.
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For this w• see plaine in the example of Paul, whose conscience told hi•, That hee was willing in all things to liue honestly, that in simplicitie and godly purenesse he had his conuersation in the world,
For this w• see plain in the Exampl of Paul, whose conscience told hi•, That he was willing in all things to live honestly, that in simplicity and godly pureness he had his Conversation in the world,
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and that in all good conscience he serued God. and that in all good conscience he served God.
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In the third place, if it be demanded how the conscience doth witnesse? I answer, that you that feele it know,
In the third place, if it be demanded how the conscience does witness? I answer, that you that feel it know,
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and from my feeling I expresse it thus.
and from my feeling I express it thus.
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The vnderstanding is the spy to informe from that light which it doth receiue, either from Nature,
The understanding is the spy to inform from that Light which it does receive, either from Nature,
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or from the Word of God:
or from the Word of God:
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the Memorie is the recorder of the court within for all the passages of mans life, we cannot in this kinde learne the art of forgetfulnesse:
the Memory is the recorder of the court within for all the passages of men life, we cannot in this kind Learn the art of forgetfulness:
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for though wee may seeme to forget it for a time, (as the sonnes of Iacob did the selling of Ioseph ) yet in day of affliction, houre of death,
for though we may seem to forget it for a time, (as the Sons of Iacob did the selling of Ioseph) yet in day of affliction, hour of death,
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and day of iudgement, our reckonings will be bleeding new:
and day of judgement, our reckonings will be bleeding new:
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and then this diuine power doth take a view of our whole liues, and from that office which God hath giuen it, witnesse truly,
and then this divine power does take a view of our Whole lives, and from that office which God hath given it, witness truly,
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and bring to passe all our doings as in the sight and presence of God.
and bring to pass all our doings as in the sighed and presence of God.
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If now in the fourth place you will aske me, Why the conscience doth in these reasonings as a witnesse propound the truth? I answer, In two respects:
If now in the fourth place you will ask me, Why the conscience does in these reasonings as a witness propound the truth? I answer, In two respects:
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First, In respect of God, that God may bee manifested to be a iust God in his proceedings.
First, In respect of God, that God may be manifested to be a just God in his proceedings.
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There a•e many secret sinnes which no man in the world can witnesse: for which if God should proceed against vs, he might seeme vniust.
There a•e many secret Sins which no man in the world can witness: for which if God should proceed against us, he might seem unjust.
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To the end therefore that God might be cleered in the day of vengeance, hee hath set a witnesse within our selues which will not lie.
To the end Therefore that God might be cleared in the day of vengeance, he hath Set a witness within our selves which will not lie.
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Secondly, In respect of our selues; because it might be of excellent vse through the whole course of our liues:
Secondly, In respect of our selves; Because it might be of excellent use through the Whole course of our lives:
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For first it is a seed of humilitie: For First it is a seed of humility:
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when we haue the praises and applauses of the world for our ciuill and sober carriages, we doe too much blesse and flatter our selues in our securitie.
when we have the praises and applauses of the world for our civil and Sobrium carriages, we do too much bless and flatter our selves in our security.
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To the end therefore that wee may humbly hang downe our heads while other praise vs, we haue a witnesse within which telleth vs that we deserue no such thing.
To the end Therefore that we may humbly hang down our Heads while other praise us, we have a witness within which Telleth us that we deserve no such thing.
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Secondly, It is a seed of compassion:
Secondly, It is a seed of compassion:
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wee are apt to exalt our selues aboue our brethren, to disgrace them, to witnesse against them,
we Are apt to exalt our selves above our brothers, to disgrace them, to witness against them,
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and to thinke hardly of them beyond proofes, yea and when wee can proue to execute extreme right.
and to think hardly of them beyond proofs, yea and when we can prove to execute extreme right.
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To the end therefore that we might bee filled with compassion, wee haue a witnesse within vs which tells vs that we are as bad as they.
To the end Therefore that we might be filled with compassion, we have a witness within us which tells us that we Are as bad as they.
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Thirdly, It is a seed of thankfulnesse:
Thirdly, It is a seed of thankfulness:
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we are apt to forget Gods benefi•s, and notwithstanding all his mercies to turne our backes vpon him,
we Are apt to forget God's benefi•s, and notwithstanding all his Mercies to turn our backs upon him,
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as if they were not worthy the taking notice of.
as if they were not worthy the taking notice of.
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To the end therefore that wee may be driuen to cry out with Dauid, My soule praise thou the Lord,
To the end Therefore that we may be driven to cry out with David, My soul praise thou the Lord,
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and forget not all his benefits, God giues vs a witnesse of our owne vnworthinesse to say within vs, that we are lesse than the least of Gods mercies.and forget not all his benefits, God gives us a witness of our own unworthiness to say within us, that we Are less than the least of God's Mercies.
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Fourthly, It is a seed of pietie and true godlinesse:
Fourthly, It is a seed of piety and true godliness:
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For when wee doe consider the prouidence of our heauenly Father in sending this trustie and discreet seruant (conscience) to watch ouer vs and informe him of our amisse, we are prouoked to liue holily and in the sight of God;
For when we do Consider the providence of our heavenly Father in sending this trusty and discreet servant (conscience) to watch over us and inform him of our amiss, we Are provoked to live holily and in the sighed of God;
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and as we haue committed many faults without shame, so to doe many good things not looking for the praise of men.
and as we have committed many Faults without shame, so to do many good things not looking for the praise of men.
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Lastly, it is a seed of comfort. Lastly, it is a seed of Comfort.
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For Gods children practising much good, which the world knoweth not of, or if it doe know it, which it slighteth,
For God's children practising much good, which the world Knoweth not of, or if it do know it, which it slighteth,
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or is apt to forget, or to misinterpret as the act of an Hypocrite: therefore God hath put a sufficient witnesse within our selues.
or is apt to forget, or to misinterpret as the act of an Hypocrite: Therefore God hath put a sufficient witness within our selves.
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As it breedeth horror in a wicked man to haue the witnesse of God, the witnesse of the creatures, (whereof Ioshuah speaketh, The stone hath heard all, and shall be a witnesse:
As it breeds horror in a wicked man to have the witness of God, the witness of the creatures, (whereof Joshua speaks, The stone hath herd all, and shall be a witness:
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And Iames, The rust of your gold and siluer shall rise vp in iudgement against you;
And James, The rust of your gold and silver shall rise up in judgement against you;
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) and also the witnesse of his conscience, which he cannot stop: ) and also the witness of his conscience, which he cannot stop:
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so it breedeth comfort in a good man, not only to haue a witnesse in heauen, a witnesse of words, a witnesse of doings, a witnesse of sufferings,
so it breeds Comfort in a good man, not only to have a witness in heaven, a witness of words, a witness of doings, a witness of sufferings,
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as Iob speaketh, That his wrinckles and leanenesse were a witnesse; but also the witnesse of his owne heart;
as Job speaks, That his wrinkles and leanenesse were a witness; but also the witness of his own heart;
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which being in stead of a thousand, if others should faile, might with the number supply the defect,
which being in stead of a thousand, if Others should fail, might with the number supply the defect,
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and make a sufficient testimonie for our eternall clearing.
and make a sufficient testimony for our Eternal clearing.
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Now therefore giue me leaue to speake to Conscience, and to presse vpon it to doe its office.
Now Therefore give me leave to speak to Conscience, and to press upon it to do its office.
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Many things betweene man and man depend vpon witnesse, and cannot otherwise be cleared.
Many things between man and man depend upon witness, and cannot otherwise be cleared.
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The bargaine betweene Abraham and Abimelech did depend vpon Beershebah, that is, the well of oath:
The bargain between Abraham and Abimelech did depend upon beersheba, that is, the well of oath:
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so likewise that betweene Iaacob and Laban did depend vpon Galeed or Iagar-sahadutha, that is, the heape of witnesse.
so likewise that between Jacob and Laban did depend upon Galeed or Iagar-sahadutha, that is, the heap of witness.
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Thus is it also in many things that doe depend betweene God and vs. It is pitie therefore that Conscience should be lulled asleepe with the profits, pleasures, and honours of this world.
Thus is it also in many things that do depend between God and us It is pity Therefore that Conscience should be lulled asleep with the profits, pleasures, and honours of this world.
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It is a thousand pities that Discretion (as we call it) and Policie should cut the throat of a witnesse that should stand vs in such stead.
It is a thousand pities that Discretion (as we call it) and Policy should Cut the throat of a witness that should stand us in such stead.
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O conscience, conscience, awake in time: vrge thy minde to a diligent inquirie, that thou maist giue witnesse according to knowledge.
O conscience, conscience, awake in time: urge thy mind to a diligent inquiry, that thou Mayest give witness according to knowledge.
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It is a base thing for a witnesse to be asleepe, or willingly to suffer himselfe to perish when he should speak the truth:
It is a base thing for a witness to be asleep, or willingly to suffer himself to perish when he should speak the truth:
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so it is for thee, O Conscience.
so it is for thee, Oh Conscience.
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In such a case wee may say, as Leosthenes said of Alexanders armie, when their Captaine was dead, That thy owner is like a blinde Cyclops, groping with his hands when he hath lost his eye.
In such a case we may say, as Leosthenes said of Alexanders army, when their Captain was dead, That thy owner is like a blind Cyclops, groping with his hands when he hath lost his eye.
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It is a more base thing for a witnesse to be afraid to vtter the truth,
It is a more base thing for a witness to be afraid to utter the truth,
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or when he speakes, to testifie not as the thing is, or not as his minde is,
or when he speaks, to testify not as the thing is, or not as his mind is,
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or not to those ends for which he should speake, that is, to maintaine charitable truth,
or not to those ends for which he should speak, that is, to maintain charitable truth,
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and so to beare false witnesse: so it is for thee, O Conscience.
and so to bear false witness: so it is for thee, Oh Conscience.
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That therefore thou maist be a competent witnesse, doe but marke that as witnesses before men must be fitted;
That Therefore thou Mayest be a competent witness, do but mark that as Witnesses before men must be fitted;
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so must thou to be a witnesse before God. First therefore, as in a witnesse is required a certaine condition of life:
so must thou to be a witness before God. First Therefore, as in a witness is required a certain condition of life:
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he may not be a seruant, because he may be a partie either by feare or hire:
he may not be a servant, Because he may be a party either by Fear or hire:
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so thou must not be a slaue to sinne;
so thou must not be a slave to sin;
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The bloud of Iesus Christ must purge thee from dead workes, to serue the liuing God. The blood of Iesus christ must purge thee from dead works, to serve the living God.
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The Spirit of God must rest vpon thee, to bring libertie to that soule where thou art,
The Spirit of God must rest upon thee, to bring liberty to that soul where thou art,
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and then witnesse when thou wilt, thy witnesse shall be taken. Secondly, as in a witnesse is required a certaine Sexe:
and then witness when thou wilt, thy witness shall be taken. Secondly, as in a witness is required a certain Sex:
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because in some criminall causes, a woman hath not of old beene admitted: Because in Some criminal Causes, a woman hath not of old been admitted:
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so if thou beest timorous, effeminate, and of a reuengefull nature, thou shalt be shut out from Gods barre.
so if thou Best timorous, effeminate, and of a revengeful nature, thou shalt be shut out from God's bar.
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But if thou art as bold as a Lion, if like a man indeed thou canst looke vpon the person of thine aduersarie without anger, vpon his prosperitie without enuie, vpon his wrongs without desire of reuenge;
But if thou art as bold as a lion, if like a man indeed thou Canst look upon the person of thine adversary without anger, upon his Prosperity without envy, upon his wrongs without desire of revenge;
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then speake and welcome, thou wilt neither smother impietie to God, nor vncharitablenesse to man. Thirdly, as in a witnesse is required Age;
then speak and welcome, thou wilt neither smother impiety to God, nor uncharitableness to man. Thirdly, as in a witness is required Age;
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in so much as a childe is not admitted, who can neither feele the working of a lying soule, in so much as a child is not admitted, who can neither feel the working of a lying soul,
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or the danger of a false testimonie, or is caried more by affection than by iudgement:
or the danger of a false testimony, or is carried more by affection than by judgement:
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so if thou beest childish, more diligently attending vpon the butterflies, babies, and rattles of this world,
so if thou Best childish, more diligently attending upon the butterflies, babies, and rattles of this world,
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than thy owne reflecting vpon thy selfe, to present iustly thy owne estate to God; take thy hand from the booke, thou art no fit witnesse.
than thy own reflecting upon thy self, to present justly thy own estate to God; take thy hand from the book, thou art no fit witness.
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But if thou art growne to a full age in Christ, and canst discouer the hid man of the heart in thee, who will easily giue a true testimonie of his owne estate,
But if thou art grown to a full age in christ, and Canst discover the hid man of the heart in thee, who will Easily give a true testimony of his own estate,
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then come before the Iudge of heauen and earth, and speake thy minde. Fourthly, as in a witnesse is required discretion:
then come before the Judge of heaven and earth, and speak thy mind. Fourthly, as in a witness is required discretion:
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for an Idiot or mad man is not fit;
for an Idiot or mad man is not fit;
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he is not his owne man, and therefore he cannot freely giue himselfe to the King and the countrey in any faithfull seruice:
he is not his own man, and Therefore he cannot freely give himself to the King and the country in any faithful service:
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so if thou be a beast by knowledge, like the foolish Galatians, without vnderstanding, and so madly running thorow thicke and thinne, thou art no fit witnesse.
so if thou be a beast by knowledge, like the foolish Galatians, without understanding, and so madly running thorough thick and thin, thou art no fit witness.
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But if Christ haue shined in thy soule by a new light, and haue made thee come vnto thy selfe with the Prodigall,
But if christ have shined in thy soul by a new Light, and have made thee come unto thy self with the Prodigal,
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and haue the vnderstanding of a man in thee, then come to Gods Court: I hope thine owne heart will not suffer thee to deceiue thy selfe by falshood.
and have the understanding of a man in thee, then come to God's Court: I hope thine own heart will not suffer thee to deceive thy self by falsehood.
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Fiftly, as in a witnesse is required good fame or credit: for infamous persons are repelled, and excepted against, from witnessing, especially in criminall causes: Fifty, as in a witness is required good fame or credit: for infamous Persons Are repelled, and excepted against, from witnessing, especially in criminal Causes:
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so if thou be infamous for sluggishnesse (like those who vse their bodies to the bone,
so if thou be infamous for sluggishness (like those who use their bodies to the bone,
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but seldome vse their consciences in any thing) or for suffering thy power to be suppressed,
but seldom use their Consciences in any thing) or for suffering thy power to be suppressed,
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or thy office to be neglected; then thou art more fit to be a slaue, than a free-man to be sworne.
or thy office to be neglected; then thou art more fit to be a slave, than a freeman to be sworn.
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But if thou be of credit for speaking the truth amongst millions of lies, and for thy daily imployment in thy office,
But if thou be of credit for speaking the truth among millions of lies, and for thy daily employment in thy office,
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as in the sight and presence of God, then thou hast Gods good leaue to speake,
as in the sighed and presence of God, then thou hast God's good leave to speak,
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and without question thy testimony will be admitted.
and without question thy testimony will be admitted.
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Sixtly, as in a witnesse, together with the former, is required a certaine estate and condition of life;
Sixty, as in a witness, together with the former, is required a certain estate and condition of life;
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because poore men, who are of base conditions, may more easily be corrupted:
Because poor men, who Are of base conditions, may more Easily be corrupted:
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so if thou suffer thy selfe to be needie and hungrie after the things of the world,
so if thou suffer thy self to be needy and hungry After the things of the world,
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and lose the honour of that selfe-sufficiencie, whereby thou doest resemble God, a purse-promise will easily spoile such a witnesse.
and loose the honour of that self-sufficiency, whereby thou dost resemble God, a purse-promise will Easily spoil such a witness.
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But if thou be kinne to the woman who hath the Moone at her feet,
But if thou be kin to the woman who hath the Moon At her feet,
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and canst say with Iaacob, I haue all things, then thou wilt refuse gold and gaine to be a true witnesse at Gods Barre.
and Canst say with Jacob, I have all things, then thou wilt refuse gold and gain to be a true witness At God's Bar.
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Lastly, as in a witnesse religion is required; for an Infidell is not admitted against a Beleeuer:
Lastly, as in a witness Religion is required; for an Infidel is not admitted against a Believer:
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so if thou beest not knit vnto God, as the deputie of the faithfull Witnesse in heauen, cursed is thy witnesse in this diuine Court.
so if thou Best not knit unto God, as the deputy of the faithful Witness in heaven, cursed is thy witness in this divine Court.
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But if God and thou doe walke together, as two that are agreed, and if thou doe so proceed according to the rule of Gods word,
But if God and thou do walk together, as two that Are agreed, and if thou do so proceed according to the Rule of God's word,
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as thou doest not condemne thy selfe in that which thou doest, then speake on;
as thou dost not condemn thy self in that which thou dost, then speak on;
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prosper with this thy glory, which God hath giuen thee to be a witnesse in this Court,
prosper with this thy glory, which God hath given thee to be a witness in this Court,
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and this thy power shall teach thee terrible things. Striue (O Conscience) that thou maist haue all these qualifications.
and this thy power shall teach thee terrible things. Strive (Oh Conscience) that thou Mayest have all these qualifications.
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This is the way so to doe thy office here, that thou maist not be blamed hereafter.
This is the Way so to do thy office Here, that thou Mayest not be blamed hereafter.
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Yea, this is the way so to preserue thy selfe, that thou shalt preserue thy owner.
Yea, this is the Way so to preserve thy self, that thou shalt preserve thy owner.
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I remember that Pythagoras was wont to giue this precept to his Schollers: Not to taste of those things which had blacke tailes:
I Remember that Pythagoras was wont to give this precept to his Scholars: Not to taste of those things which had black tails:
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so let me say to the conscience of euery one here present, take heed of the blacke taile of a drowsie conscience.
so let me say to the conscience of every one Here present, take heed of the black tail of a drowsy conscience.
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It may speake pleasing things for a time, it not being qualified as before; but at the last, as a babbler said to a wise man of old;
It may speak pleasing things for a time, it not being qualified as before; but At the last, as a babbler said to a wise man of old;
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O Philosopher, I am troublesome vnto thee with my speech: so sha•l conscience trouble our patiences:O Philosopher, I am troublesome unto thee with my speech: so sha•l conscience trouble our patiences:
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and as we would account him miserable, who hath a witnesse of his thoughts, words, and actions against the law of man;
and as we would account him miserable, who hath a witness of his thoughts, words, and actions against the law of man;
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much more will our consciences make vs miserable in witnessing our thoughts, words, and actions against the law of God.
much more will our Consciences make us miserable in witnessing our thoughts, words, and actions against the law of God.
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Thus we haue heard these reasoning thoughts as a witnesse propounding the truth: Thus we have herd these reasoning thoughts as a witness propounding the truth:
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next we shall heare them as a Iurie applying the truth to the parties to be tried.
next we shall hear them as a Jury applying the truth to the parties to be tried.
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And this it doth as an Assumption: And this it does as an Assump:
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whence we note that In our selues there is a Iurie which will bring in a verdict concerning vs, either of guilty or not guilty.
whence we note that In our selves there is a Jury which will bring in a verdict Concerning us, either of guilty or not guilty.
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To open this I will shew you two points: First, that Conscience like a Iurie brings in the verdict of guilty vpon sinners.
To open this I will show you two points: First, that Conscience like a Jury brings in the verdict of guilty upon Sinners.
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And this is discouered vnto vs two waies. First by word: and secondly by worke. By word thus:
And this is discovered unto us two ways. First by word: and secondly by work. By word thus:
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Adonibezek said, Seuenty Kings hauing the thumbs of their hands and feet cut off, gathered bread vnder my table: Adonibezek said, Seuenty Kings having the thumbs of their hands and feet Cut off, gathered bred under my table:
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as I haue done, so God hath rewarded me.
as I have done, so God hath rewarded me.
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Iosephs brethren said, We haue verily sinned against our brother, in that we saw the anguish of his soule when he besought vs,
Joseph's brothers said, We have verily sinned against our brother, in that we saw the anguish of his soul when he besought us,
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and we would not heare him: therefore is this trouble come vpon vs. Kain said, Whosoeuer findeth me shall slay me. and we would not hear him: Therefore is this trouble come upon us Kain said, Whosoever finds me shall slay me.
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Whence proceed these words but from the verdict of guilty which their co•sciences had brought in? By worke thus:
Whence proceed these words but from the verdict of guilty which their co•sciences had brought in? By work thus:
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Looke to Dauid, and his heart smote him: looke vnto Iob, who possessed the sinnes of his youth:
Look to David, and his heart smote him: look unto Job, who possessed the Sins of his youth:
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to Belshazzar, whose counten•nce was changed, his thoughts were troubled, his ioynts were loosed, and his knees smote one against another: to Belshazzar, whose counten•nce was changed, his thoughts were troubled, his Joints were loosed, and his knees smote one against Another:
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to the Iewes, who were pricked at their hearts: to the Iewes, who were pricked At their hearts:
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and to Foelix, who trembled. Whence proceed all these, but from the power of Consciences verdict; and to Felix, who trembled. Whence proceed all these, but from the power of Consciences verdict;
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seeing they are euident signes that they were sicke of that worme which neuer dieth. Which power is giuen vnto conscience,
seeing they Are evident Signs that they were sick of that worm which never Dieth. Which power is given unto conscience,
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First, in respect of conscience it selfe; that it might iudicially proceed against a sinner: and without a Iurie there is no Assize.
First, in respect of conscience it self; that it might judicially proceed against a sinner: and without a Jury there is no Assize.
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Secondly, in respect of the wicked;
Secondly, in respect of the wicked;
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that they might haue soure sawce to their sweet sinnes, and a heauy heart in the midst of laughter.
that they might have sour sauce to their sweet Sins, and a heavy heart in the midst of laughter.
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Is it reason that the wicked should carry away all the iollitie? Thirdly, in respect of the godly;
Is it reason that the wicked should carry away all the jollity? Thirdly, in respect of the godly;
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that they may be kept from sinne, checked in sinne, prepared for the feelings of comfort, exercised in the knowledge of their owne weaknesse,
that they may be kept from sin, checked in sin, prepared for the feelings of Comfort, exercised in the knowledge of their own weakness,
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and be wrought more preciously to account of the comforts of the great perswader.
and be wrought more preciously to account of the comforts of the great persuader.
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The second point to be shewed you is, that conscience like a Iurie bringeth the verdict of not guilty vpon him that doth well.
The second point to be showed you is, that conscience like a Jury brings the verdict of not guilty upon him that does well.
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What was it that made Iaacob sleepe so sweetly, when his head lay hardest in Bethel, but this acquitting Iurie? This made a feast in Iaacobs bosome: What was it that made Jacob sleep so sweetly, when his head lay Hardest in Bethel, but this acquitting Jury? This made a feast in Iaacobs bosom:
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and whereas the guilty being rouzed and left to themselues, haue a trembling heart, and feare at the shaking of a leafe, Iaacob was as bold as a Lion. and whereas the guilty being roused and left to themselves, have a trembling heart, and Fear At the shaking of a leaf, Jacob was as bold as a lion.
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This made Paul so often appeale vnto his conscience. Before the Iewes, I haue in all good conscience serued God vnto this day. This made Paul so often appeal unto his conscience. Before the Iewes, I have in all good conscience served God unto this day.
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Before Foelix, I haue plotted to haue a cleare conscience towards God and man.
Before Felix, I have plotted to have a clear conscience towards God and man.
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To the Romanes, I say the truth in Christ, I lie not, my conscience bearing me witnesse in the Holy Ghost.
To the Romans, I say the truth in christ, I lie not, my conscience bearing me witness in the Holy Ghost.
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To the Corinthians; My reioycing is the testimonie of my conscience. To the Hebrewes; We trust we haue a good conscience.
To the Corinthians; My rejoicing is the testimony of my conscience. To the Hebrews; We trust we have a good conscience.
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To make this yet more plaine, doe but marke Paul his phrase of speech, Dauids confidence, and Gods childrens comfort. Pauls phrase is this:
To make this yet more plain, do but mark Paul his phrase of speech, David confidence, and God's Children's Comfort. Paul's phrase is this:
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The peace of God which passeth all vnderstanding. The peace of God which passes all understanding.
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What peace is this? A peace in health, wealth, prosperitie, ease, and the like? No surely:
What peace is this? A peace in health, wealth, Prosperity, ease, and the like? No surely:
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For what worldling hath not such a peace ordinarily? but a peace in sicknesse, pouertie, persecution, death:
For what worldling hath not such a peace ordinarily? but a peace in sickness, poverty, persecution, death:
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to haue peace when the foundations of the earth are out of course, and shaken,
to have peace when the foundations of the earth Are out of course, and shaken,
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and shake at vs, and when all worldly contentment is taken from vs, is peace which passeth vnderstanding. And whence comes all this,
and shake At us, and when all worldly contentment is taken from us, is peace which passes understanding. And whence comes all this,
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but from this excusing power of conscience, which saith of vs not guilty in our soules? Dauids confidence was such,
but from this excusing power of conscience, which Says of us not guilty in our Souls? David confidence was such,
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as he was sure of his hand, and durst put himselfe vpon Gods triall.
as he was sure of his hand, and durst put himself upon God's trial.
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Iudge me, ô Lord, according to my righteousnesse: and againe, Iudge me, o Lord, for I haue walked in mine innocencie: Judge me, o Lord, according to my righteousness: and again, Judge me, oh Lord, for I have walked in mine innocence:
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Proue me and try me, examine my reines and my heart: Prove me and try me, examine my reins and my heart:
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and againe, Try me and examine me, whether there be any way of wickednesse in me.
and again, Try me and examine me, whither there be any Way of wickedness in me.
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Guilty Rachel will be vnmannerly and sit downe before her father rather than she will be tried.
Guilty Rachel will be unmannerly and fit down before her father rather than she will be tried.
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The wicked in the day of wrath vvill rather call vpon the mountaines to fall vpon them, than come to triall:
The wicked in the day of wrath will rather call upon the Mountains to fallen upon them, than come to trial:
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but Dauid will lift vp his head and not be confounded.
but David will lift up his head and not be confounded.
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Now whence doth this confidence proceed, but from this acquitting Iurie? Gods childrens comfort is constant amid all discouragements.
Now whence does this confidence proceed, but from this acquitting Jury? God's Children's Comfort is constant amid all discouragements.
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It sometimes fainteth, it neuer faileth.
It sometime fainteth, it never Faileth.
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It giueth vs such a first-fruits of heauen in our hearts, that we passe along with our hands vpon our mouthes vnder good report and ill report, honour and dishonour, want and abundance,
It gives us such a Firstfruits of heaven in our hearts, that we pass along with our hands upon our mouths under good report and ill report, honour and dishonour, want and abundance,
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and through all the changes and chances of this present world. As hell were no hell without an accusing conscience;
and through all the changes and chances of this present world. As hell were no hell without an accusing conscience;
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so heauen no heauen without an excusing one.
so heaven no heaven without an excusing one.
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That therefore the godly man before he enter into Canaan might haue a taste of the grapes of Canaan, this good spie doth bring a cluster;
That Therefore the godly man before he enter into Canaan might have a taste of the grapes of Canaan, this good spy does bring a cluster;
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which yet it could not doe if it were not an acquitting Iurie.
which yet it could not do if it were not an acquitting Jury.
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What shall I say then? I will presse vpon all our soules to empanell this Iurie.
What shall I say then? I will press upon all our Souls to empanel this Jury.
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Let vnderstanding like a good Iudge open the law of God vnto vs. Let memorie like a good Clarke of Assize open all our particular facts and inditements.
Let understanding like a good Judge open the law of God unto us Let memory like a good Clerk of Assize open all our particular facts and inditements.
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Let no affection like a corrupted Lawyer presse an euidence or witnesse further than truth;
Let no affection like a corrupted Lawyer press an evidence or witness further than truth;
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lest they iustifie the wicked for a reward, and take away the righteousnesse of the righteous from him.
lest they justify the wicked for a reward, and take away the righteousness of the righteous from him.
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Make the whole Iurie to say as Dauid, I haue sworne to keepe thy righteous iudgements.
Make the Whole Jury to say as David, I have sworn to keep thy righteous Judgments.
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Put them apart into the presence of God, and see what verdict they will bring in,
Put them apart into the presence of God, and see what verdict they will bring in,
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and whether they will not finde according to truth.
and whither they will not find according to truth.
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I warrant thee if God haue any part in thee, thou shalt speed according to faithfull euidence. I warrant thee if God have any part in thee, thou shalt speed according to faithful evidence.
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The Iuries that are empaneled in this world before the Iudgement seats of men sometimes will too much incline to the affections of the Iudge.
The Juries that Are empaneled in this world before the Judgement seats of men sometime will too much incline to the affections of the Judge.
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So that as Alexanders Courtiers did imitate his stooping; Platoes schollers his crookednesse;
So that as Alexanders Courtiers did imitate his stooping; Plato's Scholars his crookedness;
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Aristotles followers his stammering, and Dionysius his hearers his dim-sightednesse, so as they would stumble one vpon another:Aristotle followers his stammering, and Dionysius his hearers his dim-sightednesse, so as they would Stumble one upon Another:
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so well they incline to the weaknesses of them before whom they stand.
so well they incline to the Weaknesses of them before whom they stand.
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Sometimes againe they will be carried by their owne passions, and serue their own turnes vpon them, vpon whom their spleenes will not giue them leaue to laugh (except in hypocrisie):
Sometime again they will be carried by their own passion, and serve their own turns upon them, upon whom their spleens will not give them leave to laugh (except in hypocrisy):
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as if they were warned to execute vengeance vpon enemies, and not shew iustice vpon all.
as if they were warned to execute vengeance upon enemies, and not show Justice upon all.
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Sometimes againe they will be swayed to serue the turnes of those particular men vpon whom they doe depend,
Sometime again they will be swayed to serve the turns of those particular men upon whom they do depend,
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as if they had forgotten their names to be Iurers, and had assumed the names of parasites and flatterers,
as if they had forgotten their names to be Jurors, and had assumed the names of Parasites and Flatterers,
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yea worse of spaniels, to quest about for others games and gaines. In Heraldry they tell vs, that a good argument is drawne from Names to Armes:
yea Worse of spaniels, to quest about for Others games and gains. In Heraldry they tell us, that a good argument is drawn from Names to Arms:
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but so is it not alwaies in Iuries here;
but so is it not always in Juries Here;
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as if an oath had no teeth, and could not bite if we did offend it.
as if an oath had no teeth, and could not bite if we did offend it.
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Sometimes againe they would faine do something, but that they are choaked by letters, & suits,
Sometime again they would feign do something, but that they Are choked by letters, & suits,
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or threats of friends, foes, or superiours:
or Treats of Friends, foes, or superiors:
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or if not thus, then the weakest horse beares the burthen, and they that are worst able to manage such affaires are drawne vp, the more sufficient, meane while, hauing their heads hid in the Sheriffes or Bailiffes pocket.
or if not thus, then the Weakest horse bears the burden, and they that Are worst able to manage such affairs Are drawn up, the more sufficient, mean while, having their Heads hid in the Sheriffs or Bailiffs pocket.
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In all which respects we may say to our temporall Iuries as Cyprian of the fine schismatikes who had taken shipping for Rome with their mart of lies, They are gone, as if truth could not follow them:
In all which respects we may say to our temporal Juries as Cyprian of the fine Schismatics who had taken shipping for Room with their mars of lies, They Are gone, as if truth could not follow them:
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so the truth followes them, and shall one day be discouered, though they faile neuer so fast with lying verdicts.
so the truth follows them, and shall one day be discovered, though they fail never so fast with lying verdicts.
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But as for the Iuries in our hearts, though some things are passed here with a doubtfull and deceiueable conscience, because we know in part;
But as for the Juries in our hearts, though Some things Are passed Here with a doubtful and deceivable conscience, Because we know in part;
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and with a regret of conscience, because wee make not conscience enough of offending it;
and with a regret of conscience, Because we make not conscience enough of offending it;
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yet when God sendeth out his summons there shall be no frowning Iudge to feare, no great man to pleasure, no passions to stop the mouth of conscience, no penall statute of the God of heauen whereof we shall be ignorant, no let to such a bold and faithfull Iurie as shall fill heauen and earth with Guilty, Guilty, to the confusion of the bad,
yet when God sends out his summons there shall be no frowning Judge to Fear, no great man to pleasure, no passion to stop the Mouth of conscience, no penal statute of the God of heaven whereof we shall be ignorant, no let to such a bold and faithful Jury as shall fill heaven and earth with Guilty, Guilty, to the confusion of the bad,
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and not guiltie, to the eternall comfort of the good.
and not guilty, to the Eternal Comfort of the good.
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The schollers of Pythagoras were to suffer themselues rather to be slaine than to stirre their foot and tread downe a beane:
The Scholars of Pythagoras were to suffer themselves rather to be slain than to stir their foot and tread down a bean:
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and this Iurie will rather not be (which is impossible) than not take notice of euery act and euery circumstance which may make the iustice and mercy of God shine in the eternall disposition of all the children of Adam.
and this Jury will rather not be (which is impossible) than not take notice of every act and every circumstance which may make the Justice and mercy of God shine in the Eternal disposition of all the children of Adam.
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Oh therfore harken to this work of conscience.
O Therefore harken to this work of conscience.
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If it deale with vs as the word of Peter with the Iewes, that is, pricke vs at the heart, beware in time.
If it deal with us as the word of Peter with the Iewes, that is, prick us At the heart, beware in time.
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God doth then deale with vs as with Saul when he cast him into a dead sleepe,
God does then deal with us as with Saul when he cast him into a dead sleep,
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and sent Dauid to take away his speare, water-pot, and the lap of his garment, that is, he giueth vs a remembrance to tell vs that we are in Gods hand, who,
and sent David to take away his spear, waterpot, and the lap of his garment, that is, he gives us a remembrance to tell us that we Are in God's hand, who,
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if we will take no warning, will further punish vs. But if it speakes peaceably vnto vs, killeth that worme within,
if we will take no warning, will further Punish us But if it speaks peaceably unto us, kills that worm within,
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and bindes vp our wounds with wine and oyle, I meane, with the pacifying and purging bloud of our blessed Sauiour,
and binds up our wounds with wine and oil, I mean, with the pacifying and purging blood of our blessed Saviour,
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then shall wee be able to stand before our owne consciences, and b•fore the God of our consciences.
then shall we be able to stand before our own Consciences, and b•fore the God of our Consciences.
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We shall stand (I say) befor• our consciences:
We shall stand (I say) befor• our Consciences:
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for though in the winter of our hearts it may be with vs as with Iob, in whom were the terrours of the Lord,
for though in the winter of our hearts it may be with us as with Job, in whom were the terrors of the Lord,
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and the venome thereof (as he termed it) drinking vp his spirit;
and the venom thereof (as he termed it) drinking up his Spirit;
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or as with Dauid, who roared all the day because Gods hand was heauy vpon him day and night,
or as with David, who roared all the day Because God's hand was heavy upon him day and night,
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and his moisture was like the drought in summer:
and his moisture was like the drought in summer:
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yet, in the spring when the voice behinde vs shall say that Christ is our saluation, we shall haue more ioy in heart than they whose corne and wine and oyle increase.
yet, in the spring when the voice behind us shall say that christ is our salvation, we shall have more joy in heart than they whose corn and wine and oil increase.
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We shall stand againe before the God of our consciences: for though he seeme to frowne and send afflictions, and crosses, and diseases, and death;
We shall stand again before the God of our Consciences: for though he seem to frown and send afflictions, and Crosses, and diseases, and death;
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yet as Hezekiahs Iurie gaue way to that comfortable prayer, O Lord, remember I beseech thee how I haue walked before thee with an vpright heart: yet as Hezekiah's Jury gave Way to that comfortable prayer, Oh Lord, Remember I beseech thee how I have walked before thee with an upright heart:
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so will ours giue way to our comfortable grasping of God and his promise, that we perish not in trouble.
so will ours give Way to our comfortable grasping of God and his promise, that we perish not in trouble.
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Thus wee haue viewed these reasoning thoughts as a witnesse propounding the truth, and as a Iurie applying it to the parties to be tried:
Thus we have viewed these reasoning thoughts as a witness propounding the truth, and as a Jury applying it to the parties to be tried:
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we come now vnto it as a Iudge concluding, without all which three there can be no perfect reasoning.
we come now unto it as a Judge concluding, without all which three there can be no perfect reasoning.
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Whence I offer this point to consider, that Wee haue also in our selues vnder God, our Iudges.
Whence I offer this point to Consider, that we have also in our selves under God, our Judges.
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For hence is it that we are said to haue reasonings, because as a Iudge wee both open the law that the witnesse may propound fit truths,
For hence is it that we Are said to have reasonings, Because as a Judge we both open the law that the witness may propound fit truths,
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and as a Iudge we determine accordingly in the conclusion.
and as a Judge we determine accordingly in the conclusion.
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As it is with Princes and Kings, who are the high Iudges of their kingdomes, they haue Iudges vnder them by deputation to whom they commit their iudgements of God, and allot their seuerall circuits:
As it is with Princes and Kings, who Are the high Judges of their kingdoms, they have Judges under them by deputation to whom they commit their Judgments of God, and allot their several circuits:
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so though God be the high Iudge of heauen and earth, ouer the hearts and consciences of all men,
so though God be the high Judge of heaven and earth, over the hearts and Consciences of all men,
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yet doth hee depute these inferiour Iudges in the circuit of euery mans brest, to passe the conclusion and sentence of God.
yet does he depute these inferior Judges in the circuit of every men breast, to pass the conclusion and sentence of God.
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Hence is it that Saint Iohn doth couple God and conscience in the selfe-same action of a Iudge:
Hence is it that Saint John does couple God and conscience in the selfsame actium of a Judge:
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If our hearts condemne vs, God is greater then our hearts, and knoweth all things. To condemne wee know is an action of a Iudge: If our hearts condemn us, God is greater then our hearts, and Knoweth all things. To condemn we know is an actium of a Judge:
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and how good cause wee haue to account our consciences our Iudges, will appeare if wee consider these three points.
and how good cause we have to account our Consciences our Judges, will appear if we Consider these three points.
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First, That sentence which is giuen by conscience is confirmed by God:
First, That sentence which is given by conscience is confirmed by God:
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wee see that so soone as Adam had sinned (though no man pursued him, no Angell reproued him,
we see that so soon as Adam had sinned (though no man pursued him, no Angel reproved him,
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and the Lord was not yet come) hee found himselfe condemned by the inward Iudge,
and the Lord was not yet come) he found himself condemned by the inward Judge,
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and when God came he ratified the same sentence.
and when God Come he ratified the same sentence.
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But wee cannot thinke that God would confirme the sentence of a rebell, who hath set himselfe in Gods throne to iudge without God.
But we cannot think that God would confirm the sentence of a rebel, who hath Set himself in God's throne to judge without God.
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Secondly, Such is the maiestie and authoritie of conscience, that it stands against all the world.
Secondly, Such is the majesty and Authority of conscience, that it Stands against all the world.
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Looke as a good Iudge, though all the world doe pleade against the truth, yet he is for it and will not reuoke his iudgement: so is it with conscience.
Look as a good Judge, though all the world do plead against the truth, yet he is for it and will not revoke his judgement: so is it with conscience.
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Therefore doth the Apostle set the sentence of conscience against the calumnies of all men, saying, I passe very little to be iudged by you, or of mans iudgement:
Therefore does the Apostle Set the sentence of conscience against the calumnies of all men, saying, I pass very little to be judged by you, or of men judgement:
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no I iudge not my selfe; for I know nothing by my selfe, and so forth:no I judge not my self; for I know nothing by my self, and so forth:
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as if hee should say, Yee are very forward in censuring mee, both in respect of my gifts and faithfulnesse in my place: I weigh your censures little;
as if he should say, Ye Are very forward in censuring me, both in respect of my Gifts and faithfulness in my place: I weigh your censures little;
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though I will not be the preacher of my owne praise, yet I tell you I know nothing by my selfe.
though I will not be the preacher of my own praise, yet I tell you I know nothing by my self.
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Thus conscience of his faithfulnesse did beare him out against the slanders of false Apostles. Thirdly, where conscience terrifieth, no creature can comfort:
Thus conscience of his faithfulness did bear him out against the slanders of false Apostles. Thirdly, where conscience terrifieth, no creature can Comfort:
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the pleasures of Paradise auailed not Adam, when he was driuen to hide his head in a bush:
the pleasures of Paradise availed not Adam, when he was driven to hide his head in a bush:
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the pleasures of Canaan did Dauid little pleasure, when he was driuen to cry out, My sinne is euer before me.
the pleasures of Canaan did David little pleasure, when he was driven to cry out, My sin is ever before me.
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All the delights of Babylon could not raise vp Belshazzars heart, when the hand wrote Gods sentence against him on the wall and in his conscience.
All the delights of Babylon could not raise up Belshazzars heart, when the hand wrote God's sentence against him on the wall and in his conscience.
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If the Iudge condemne, who shall absolue? Excellent is that similitude which an ancient makes to this purpose.
If the Judge condemn, who shall absolve? Excellent is that similitude which an ancient makes to this purpose.
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A man condemned to die trieth his three friends to procure his pardon: A man condemned to die trieth his three Friends to procure his pardon:
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one saith, I haue no grace with the King, and therefore I can promise thee no such kindnesse:
one Says, I have no grace with the King, and Therefore I can promise thee not such kindness:
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yet this will I doe, I will buy thee meat, and drinke, garments, and musicke: thou shalt want nothing that may giue thee content while thou art here. yet this will I do, I will buy thee meat, and drink, garments, and music: thou shalt want nothing that may give thee content while thou art Here.
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All this is good, and yet it contents not, because the poore man wanteth a pardon.
All this is good, and yet it contents not, Because the poor man Wants a pardon.
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The second answereth, I know not how to get to the King, but this I will doe, I will bewaile thy miserable hap, weepe for thy losse,
The second Answers, I know not how to get to the King, but this I will do, I will bewail thy miserable hap, weep for thy loss,
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and attend thee to the court gates. and attend thee to the court gates.
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All this is good kindnesse, and yet it contents not, because the poore condemned man would haue a pardon.
All this is good kindness, and yet it contents not, Because the poor condemned man would have a pardon.
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The third saith, Rest vpon my kindnesse, I am one of the Kings fauourites, and he will deny me nothing:
The third Says, Rest upon my kindness, I am one of the Kings favourites, and he will deny me nothing:
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I will goe to the court and before the day of execution I will surely bring thy pardon sealed. This is he:I will go to the court and before the day of execution I will surely bring thy pardon sealed. This is he:
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this is the friend that will make the poore man out-face all his trouble, because he answereth to the point indeed. Behold the case is ours;
this is the friend that will make the poor man outface all his trouble, Because he Answers to the point indeed. Behold the case is ours;
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we are poor condemned wretches, who must to hel without our pardon: our three friends are the world; wife, children, and kindred; and a good conscience.
we Are poor condemned wretches, who must to hell without our pardon: our three Friends Are the world; wife, children, and kindred; and a good conscience.
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The world will prouide all necessaries for our bodies, but not a pardon: this is not purchased with a corruptible price of siluer and gold.
The world will provide all necessaries for our bodies, but not a pardon: this is not purchased with a corruptible price of silver and gold.
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Wife and children will lament our losse, and goe sighing and sobbing to the graue with vs,
Wife and children will lament our loss, and go sighing and sobbing to the graven with us,
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but they leaue vs to our owne shifts for a pardon. But a good conscience will make vs outstand all dangers, it will procure our peace, and our pardon.
but they leave us to our own shifts for a pardon. But a good conscience will make us outstand all dangers, it will procure our peace, and our pardon.
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As the world cannot helpe where conscience hurteth; so the world cannot hurt where conscience helpeth.
As the world cannot help where conscience hurteth; so the world cannot hurt where conscience Helpeth.
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Thus wee haue considered this iudging power of conscience:
Thus we have considered this judging power of conscience:
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Oh that wee had hearts to doe our office to conscience, and to presse our consciences to doe their offices to and for vs!
O that we had hearts to do our office to conscience, and to press our Consciences to do their Offices to and for us!
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neither can bee done without our care, yet we must doe both. We must doe our office to conscience three waies:
neither can be done without our care, yet we must do both. We must do our office to conscience three ways:
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First, by praying to God for it.
First, by praying to God for it.
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Ye know that we must pray for them that are in authoritie ouer vs, and shall conscience be neglected? God forbid.
You know that we must pray for them that Are in Authority over us, and shall conscience be neglected? God forbid.
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When there was no King in Israel, ye know what disorders happened: surely, lesse or fewer doe not happen where conscience is not in full power.
When there was no King in Israel, you know what disorders happened: surely, less or fewer do not happen where conscience is not in full power.
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Miserable is the condition of the inhabitants of Brasile, who are said to bee without religion, without law, without a King;
Miserable is the condition of the inhabitants of Brasile, who Are said to be without Religion, without law, without a King;
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and they are no lesse wretched who are without this religious Iudge and gouernour, conscience.
and they Are no less wretched who Are without this religious Judge and governor, conscience.
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Therefore let vs pray for it that God would giue it, that God would keepe it,
Therefore let us pray for it that God would give it, that God would keep it,
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and keepe it tender, that so wee may liue a quiet and comfortable life vnder it.
and keep it tender, that so we may live a quiet and comfortable life under it.
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Secondly, wee must doe our dutie to conscience by giuing it good words. Yee know the Word of God, Thou shalt not curse the ruler of thy people:
Secondly, we must do our duty to conscience by giving it good words. Ye know the Word of God, Thou shalt not curse the ruler of thy people:
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Oh that we could alwaies remember it in the case of conscience!
O that we could always Remember it in the case of conscience!
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hee that buies with conscience, sells with conscience, rules with conscience, obeies with conscience, is commended euen of men that haue no conscience:
he that buys with conscience, sells with conscience, rules with conscience, obeys with conscience, is commended even of men that have no conscience:
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yet if conscience rule in any in the seruing of God, and make them tremble at Gods precepts, promises,
yet if conscience Rule in any in the serving of God, and make them tremble At God's Precepts, promises,
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or threatnings and the like, hee is but a by word among the multitude.
or threatenings and the like, he is but a by word among the multitude.
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But blessed conscience, incourage thy friends, and discourage them that flout at thee, with that true but fearefull saying;
But blessed conscience, encourage thy Friends, and discourage them that flout At thee, with that true but fearful saying;
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Heare the Word of the Lord all ye that tremble at his Word; Hear the Word of the Lord all you that tremble At his Word;
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your brethren that hated you, and cast you out for my Names sake, said, Let the Lord be glorified:
your brothers that hated you, and cast you out for my Names sake, said, Let the Lord be glorified:
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but hee shall appeare to your ioy, and they shall be ashamed. but he shall appear to your joy, and they shall be ashamed.
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Lastly, we must doe our dutie to conscience, by paying tribute to it, and yeelding to it honourable meanes of maintenance.
Lastly, we must do our duty to conscience, by paying tribute to it, and yielding to it honourable means of maintenance.
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Giue tribute to whom tribute belongeth: Give tribute to whom tribute belongeth:
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shall wee haue a gouernour, and will wee starue him for want of maintenance? God forbid.
shall we have a governor, and will we starve him for want of maintenance? God forbid.
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Decke therefore the table of thy conscience richly with the Word of God; let thy conscience vse it as in the sight and presence of God;
Deck Therefore the table of thy conscience richly with the Word of God; let thy conscience use it as in the sighed and presence of God;
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attend with all the parts and powers of thy bodie and soule in state vpon this honourable gouernour:
attend with all the parts and Powers of thy body and soul in state upon this honourable governor:
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and if thou canst not giue it entertainment answerable to its place, weepe to God for more grace;
and if thou Canst not give it entertainment answerable to its place, weep to God for more grace;
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that as one said to Saint Augustines weeping mother; A sonne for whom so many teares are shed cannot perish:
that as one said to Saint Augustine's weeping mother; A son for whom so many tears Are shed cannot perish:
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So thy conscience for which thou doest weepe to God may not be corrupted, or want necessary meanes of maintenance.
So thy conscience for which thou dost weep to God may not be corrupted, or want necessary means of maintenance.
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Secondly, Conscience, as a Iudge, must doe its office, to and for vs, both in our selues, and to God:
Secondly, Conscience, as a Judge, must do its office, to and for us, both in our selves, and to God:
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for looke as a Iudge doth a double dutie a dutie of iustice in the country,
for look as a Judge does a double duty a duty of Justice in the country,
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and a dutie of account in the Court:
and a duty of account in the Court:
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so likewise hath the conscience a double dutie to performe In the Court within, we must expect a fourefold action of a Iudge frō it.
so likewise hath the conscience a double duty to perform In the Court within, we must expect a fourfold actium of a Judge from it.
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The first is Remurmuration: As a Iudge doth or should fret and grudge at euery euill cause that comes before him,
The First is Remurmuration: As a Judge does or should fret and grudge At every evil cause that comes before him,
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and cannot abide that any Gallio should either plead the excuse or defence of it:
and cannot abide that any Gallio should either plead the excuse or defence of it:
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so conscience must worke an inward repining, when any of the aduocates of sinne doth blanch the least wickednesse.
so conscience must work an inward repining, when any of the advocates of sin does blanch the least wickedness.
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The least sinne is hellish in its sight, the greatest is ten times damnable.
The least sin is hellish in its sighed, the greatest is ten times damnable.
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The second is Instigation: Looke as a Iudge doth or should prouoke to euery good occasion for the repressing of vice, and encouragement of vertue:
The second is Instigation: Look as a Judge does or should provoke to every good occasion for the repressing of vice, and encouragement of virtue:
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so conscience must goad vs vp, and stirre vs forward to take euery good opportunitie to doe good vnto our bodies and soules to the honour of God.
so conscience must goad us up, and stir us forward to take every good opportunity to do good unto our bodies and Souls to the honour of God.
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The Iewes who were as the swift Dromodaries, were not more eager to commit wickednesse, than conscience must be to doe that which is good in Gods sight.
The Iewes who were as the swift Dromedaries, were not more eager to commit wickedness, than conscience must be to do that which is good in God's sighed.
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The third is Condemnation. Euen as a Iudge doth condemne the guilty, and pronounce definitiue sentence against him whatsoeuer he be,
The third is Condemnation. Even as a Judge does condemn the guilty, and pronounce definitive sentence against him whatsoever he be,
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whether friend or foe, rich or poore, because he heareth causes speake, and not persons: so dealeth conscience, yea euen against the owner of it, if he doe offend.
whither friend or foe, rich or poor, Because he hears Causes speak, and not Persons: so deals conscience, yea even against the owner of it, if he do offend.
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Therefore the Apostle speaketh of those who are selfe-condemned. Or looke as if a souldier demeane himselfe not well in battell, the Iudge Martiall may cause his Escocheon to be pierced:
Therefore the Apostle speaks of those who Are self-condemned. Or look as if a soldier demean himself not well in battle, the Judge Martial may cause his Escutcheon to be pierced:
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Euen so conscience must pierce the heart of the offender by a full pronouncing of the iudgements of its God.
Even so conscience must pierce the heart of the offender by a full pronouncing of the Judgments of its God.
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The fourth is Absolution. As a Iudge doth absolue the guiltlesse, and when his innocencie doth once appeare, doth make no delayes,
The fourth is Absolution. As a Judge does absolve the guiltless, and when his innocence does once appear, does make no delays,
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or demurres, or the like to keepe him from the comfort of his cause:
or demurs, or the like to keep him from the Comfort of his cause:
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so when conscience findeth innocencie, it crieth out, Well done good and faithfull seruant, enter into thy Masters ioy. Know thine office conscience.
so when conscience finds innocence, it cries out, Well done good and faithful servant, enter into thy Masters joy. Know thine office conscience.
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And as thou wilt answer it to him from whom thou hast thy most immediate deputation, see thou deale righteous-Iudge-like in all these particulars.
And as thou wilt answer it to him from whom thou hast thy most immediate deputation, see thou deal righteous-Iudge-like in all these particulars.
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Secondly, there is a dutie of account that the conscience oweth vnto God also.
Secondly, there is a duty of account that the conscience owes unto God also.
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Euen as a Iudge doth giue an account vnto his Soueraigne of the state of his countrey, liues of his people,
Eve as a Judge does give an account unto his Sovereign of the state of his country, lives of his people,
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and iustice of his inferiour Magistrates, and the like: so must our consciences giue an account to God what state our soules are in,
and Justice of his inferior Magistrates, and the like: so must our Consciences give an account to God what state our Souls Are in,
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and how our wills and affections doe rule and obey within vs. See therefore (O conscience) that thou doe it faithfully.
and how our wills and affections do Rule and obey within us See Therefore (Oh conscience) that thou do it faithfully.
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Goe to the Court of heauen after euery daies Assize: tell God how it stands with thee in the case of life and death.
Go to the Court of heaven After every days Assize: tell God how it Stands with thee in the case of life and death.
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Helpe O King, I haue found rebellion in thy kingdome, without thy pardon all will perish:Help Oh King, I have found rebellion in thy Kingdom, without thy pardon all will perish:
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with thy pardon without thy wisdome to plant religion, to order thy subiects, and to preuent future mutinies, all will come to naught.
with thy pardon without thy Wisdom to plant Religion, to order thy Subjects, and to prevent future mutinies, all will come to nought.
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1374
Thus deale faithfully with thy soule:
Thus deal faithfully with thy soul:
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1375
And as good Iudges will not trust particular Iustices with the gouernment of the Countrey (lest they should make their owne gaines and aime at their owne priuate ends, more than at the publike good) but will diligently search into their proceedings, that so their account may be the more current:
And as good Judges will not trust particular Justices with the government of the Country (lest they should make their own gains and aim At their own private ends, more than At the public good) but will diligently search into their proceedings, that so their account may be the more current:
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1376
so the good conscience will not commit the gouernment of the soule to the will and affections,
so the good conscience will not commit the government of the soul to the will and affections,
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1377
but will euery day search into their courses, that so they may giue the more through and honest account vnto our God and King.
but will every day search into their courses, that so they may give the more through and honest account unto our God and King.
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1378
Thus hauing viewed the power of practicall conscience in these reasoning thoughts which are in vs, we come to the abuse of this power, in iudging euilly and partially euen against conuiction.
Thus having viewed the power of practical conscience in these reasoning thoughts which Are in us, we come to the abuse of this power, in judging evilly and partially even against conviction.
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1379
Whence we may note, That it is no newes that there is disorder and corruption in the iudgements of our owne hearts and consciences.
Whence we may note, That it is no news that there is disorder and corruption in the Judgments of our own hearts and Consciences.
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1380
Yee know that Paul found out this wickednesse of old, To withhold the truth in vnrighteousnesse: euen so is it still.
Ye know that Paul found out this wickedness of old, To withhold the truth in unrighteousness: even so is it still.
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1381
The prisoner to be tried within vs is Truth;
The prisoner to be tried within us is Truth;
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1382
the case to be tried, is, whether Truth should be set at libertie to be a guide to our actions,
the case to be tried, is, whither Truth should be Set At liberty to be a guide to our actions,
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1383
yea or no? Truth pleades for her selfe, as the cause of poore Christians in this place:
yea or no? Truth pleads for her self, as the cause of poor Christians in this place:
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1384
but the Iurie of will and affections heareth not: they are corrupted with carnall wisdome, pleasure, profit, or the like:
but the Jury of will and affections hears not: they Are corrupted with carnal Wisdom, pleasure, profit, or the like:
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1385
and therefore in commeth the fore-man (Will) and saith, I will doe as I haue done,
and Therefore in comes the foreman (Will) and Says, I will do as I have done,
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1386
and I will be perswaded, as I haue beene perswaded: and so Reason like a corrupt Iudge giueth the sentence that Truth must into prison, and rebellion and wickednesse flourish.
and I will be persuaded, as I have been persuaded: and so Reason like a corrupt Judge gives the sentence that Truth must into prison, and rebellion and wickedness flourish.
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1387
If now you will aske me, what are the reasons of this corruption in our inward iudgings? I answer, that I shall giue you foure reasons of it.
If now you will ask me, what Are the Reasons of this corruption in our inward iudgings? I answer, that I shall give you foure Reasons of it.
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1388
First, the want of the loue of God. If we loued God, we would loue his honour:
First, the want of the love of God. If we loved God, we would love his honour:
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1389
if wee loued his honour, wee would carrie an equall and vpright course in passing sentence;
if we loved his honour, we would carry an equal and upright course in passing sentence;
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1390
yea though it were to the crushing of that which is most deare vnto vs. Thus Leui is said to say to his father and mother, I haue not seene thee, neither knew he his owne brethren,
yea though it were to the crushing of that which is most deer unto us Thus Levi is said to say to his father and mother, I have not seen thee, neither knew he his own brothers,
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1391
nor his children, when hee was to execute the iudgements of God. Secondly, want of vnion in our selues.
nor his children, when he was to execute the Judgments of God. Secondly, want of Union in our selves.
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1392
An armie put to rowt cannot keepe order: so neither can a man that is diuided in himselfe.
an army put to rout cannot keep order: so neither can a man that is divided in himself.
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1393
As it is in the cursed Alehouse businesse, it thriues the better for a proud separation that is found amongst those that should helpe it (to wit,
As it is in the cursed Alehouse business, it thrives the better for a proud separation that is found among those that should help it (to wit,
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1394
when what one Iustice sets vp, another pulleth downe;
when what one justice sets up, Another pulls down;
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1395
and what one pulleth downe, another setteth vp:) so is it with these cursed disorders within, from that iarre betwixt:
and what one pulls down, Another sets up:) so is it with these cursed disorders within, from that jar betwixt:
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1396
Reason, Will, Affections and Desires, that is found in vs. Thirdly, selfe-loue:
Reason, Will, Affections and Desires, that is found in us Thirdly, Self-love:
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1397
For as in the Common-wealth, many persons of vile conditions are maintained, or some profit which is reaped from them;
For as in the Commonwealth, many Persons of vile conditions Are maintained, or Some profit which is reaped from them;
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1398
and many houses of notorious disorder are vpheld (as if they were the very life-bloud of societies wherein we liue) for the greatnesse of that rent which they may bring vnto vs:
and many houses of notorious disorder Are upheld (as if they were the very lifeblood of societies wherein we live) for the greatness of that rend which they may bring unto us:
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1399
so is there much disorder in our inward iudiciall proceedings, because wee loue our selues too well.
so is there much disorder in our inward judicial proceedings, Because we love our selves too well.
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1400
All our Logicke is too little to conclude for our selues, and all our reason imployed to bring sackes to our owne mills for the time by profits, pleasures, honours, and the like;
All our Logic is too little to conclude for our selves, and all our reason employed to bring sacks to our own mills for the time by profits, pleasures, honours, and the like;
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1401
and for after times, let come what can come, we care not. Fourthly, skilfulnesse in subtill euasions:
and for After times, let come what can come, we care not. Fourthly, skilfulness in subtle evasions:
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1402
for as it is in the Common-wealth, because almost no bond, lease, conueyance, or will is so sure,
for as it is in the Commonwealth, Because almost no bound, lease, conveyance, or will is so sure,
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1403
but a cunning head can finde a hole to make worke for vncharitable persons;
but a cunning head can find a hold to make work for uncharitable Persons;
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1404
and because no cause is so good, but an innocent man, who is confident in his cause,
and Because no cause is so good, but an innocent man, who is confident in his cause,
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1405
and carelesse in the meanes to cleare it, may by subtiltie be ouerthrowne; therefore there are many disorders in Courts of outward Iustice:
and careless in the means to clear it, may by subtlety be overthrown; Therefore there Are many disorders in Courts of outward justice:
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1406
so because there are infinite subtilties to daube ouer the conscience for a time, there are many disorders in the inward court of our hearts.
so Because there Are infinite subtleties to daub over the conscience for a time, there Are many disorders in the inward court of our hearts.
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1407
Religion did neuer thriue worse, than when the Schoole-men had perplexed euery part with varietie of questions and multitudes of quaeres, whereby Religion was drawne from the heart to the head:
Religion did never thrive Worse, than when the Schoolmen had perplexed every part with variety of questions and Multitudes of quaeres, whereby Religion was drawn from the heart to the head:
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1408
and the kinde worke of conscience neuer went on lesse to our comfort, than since we healed the hurt of it with sweet words,
and the kind work of conscience never went on less to our Comfort, than since we healed the hurt of it with sweet words,
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1409
and stopped vp the mouth of it with politicke euasions.
and stopped up the Mouth of it with politic evasions.
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1410
These and all other causes of this fault of corrupt reasonings in our selues, must be rooted out:
These and all other Causes of this fault of corrupt reasonings in our selves, must be rooted out:
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1411
what though we can please our selues for a time in the want of the loue of God, discord in our selues, selfe-loue,
what though we can please our selves for a time in the want of the love of God, discord in our selves, Self-love,
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1412
and cunning trickes, which are the cause of it:
and cunning tricks, which Are the cause of it:
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1413
yet one day neither all these, any of these, nor any others shall order our consciences from roaring the truth in our eares.
yet one day neither all these, any of these, nor any Others shall order our Consciences from roaring the truth in our ears.
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1414
We reade of a stone in Scotland about thirteene foot in height, which if we may beleeue it, wil so dampe the roaring of a Cannon, that, We read of a stone in Scotland about thirteene foot in height, which if we may believe it, will so damp the roaring of a Cannon, that,
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1415
if it be shot off on the one side, the report cannot be heard on the other.
if it be shot off on the one side, the report cannot be herd on the other.
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1416
But we shall finde no such defence from the cries of conscience, when before the iudgement seat of God the secrets of our vnderstandings, memories, wills, affection, and bodies,
But we shall find no such defence from the cries of conscience, when before the judgement seat of God the secrets of our understandings, memories, wills, affection, and bodies,
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1417
yea all secrets shall be iudged by Iesus Christ according to the Gospell.
yea all secrets shall be judged by Iesus christ according to the Gospel.
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1418
Oh therfore ye that are witnesses to propound the truth, looke vnto conscience, speake the whole truth,
O Therefore you that Are Witnesses to propound the truth, look unto conscience, speak the Whole truth,
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1419
and nothing but the truth for conscience sake. Let not malice, ill will, priuate gaine, make you to offend conscience for a world.
and nothing but the truth for conscience sake. Let not malice, ill will, private gain, make you to offend conscience for a world.
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1420
Yee that are the Iurie to apply this tru•h according to law, take heed that yee incline not to the looke, to the word, to the profit, to the pleasure of any man whatsoeuer;
Ye that Are the Jury to apply this tru•h according to law, take heed that ye incline not to the look, to the word, to the profit, to the pleasure of any man whatsoever;
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1421
what or who can doe you good when your consciences are wounded? when yee are called to an account for the breach of the peace of your consciences? Then surely as Seneca, when he came to his Farme and saw the house which he had builded decayed, a tree which he had planted, rotten, a Boy, which hee had brought vp, with gray haires;
what or who can do you good when your Consciences Are wounded? when ye Are called to an account for the breach of the peace of your Consciences? Then surely as Senecca, when he Come to his Farm and saw the house which he had built decayed, a tree which he had planted, rotten, a Boy, which he had brought up, with grey hairs;
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1422
said, whithersoeuer I looke, I behold the monitors of my age: so yee shall see on euery side the remembrancers of your woe. said, whithersoever I look, I behold the monitors of my age: so ye shall see on every side the remembrancers of your woe.
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1423
Your honours, the Iudges, watch ouer the peace of your consciences in your conclusions.
Your honours, the Judges, watch over the peace of your Consciences in your conclusions.
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1424
Ye may often reade and thinke of that Iudge, whom your Fortescue mentioneth, who hauing condemned a Gentlewoman to death,
You may often read and think of that Judge, whom your Fortescue mentioneth, who having condemned a Gentlewoman to death,
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1425
for the murther of her husband, vpon the bare accusation of her man, which was afterwards found false, Often confessed vnto him, that hee should neuer during his life be able to purge or cleare his conscience of that fact.
for the murder of her husband, upon the bore accusation of her man, which was afterwards found false, Often confessed unto him, that he should never during his life be able to purge or clear his conscience of that fact.
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1426
And to conclude, that conscience may be the better furthered in all others; we that are men of God, men of conscience, looke we to conscience.
And to conclude, that conscience may be the better furthered in all Others; we that Are men of God, men of conscience, look we to conscience.
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1427
Haue we another way to heauen than we teach others, that we should teach them to keepe a good conscience,
Have we Another Way to heaven than we teach Others, that we should teach them to keep a good conscience,
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1428
and neglect it our selues? In the feare of God please we our consciences, and not our passions, or the lusts of your youth:
and neglect it our selves? In the Fear of God please we our Consciences, and not our passion, or the Lustiest of your youth:
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1429
and as Seneca willed Lucilius to doe all things, as if graue Cato were present: so let vs doe all things as if our consciences looked vpon vs:
and as Senecca willed Lucilius to do all things, as if graven Cato were present: so let us do all things as if our Consciences looked upon us:
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1430
yea as Hierome, whether he did eat, or drinke, or walke, and so forth, he thought he heard that fearefull voice, Arise ye dead and come to iudgement:
yea as Jerome, whither he did eat, or drink, or walk, and so forth, he Thought he herd that fearful voice, Arise you dead and come to judgement:
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so let vs heare the voice of conscience.
so let us hear the voice of conscience.
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We presse our people to walke in the presence of their consciences, at the least, once a day:
We press our people to walk in the presence of their Consciences, At the least, once a day:
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but for vs, as at the bankes of Euboia the sea doth ebbe and flow seuen times a day;
but for us, as At the banks of Euboia the sea does ebb and flow seuen times a day;
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so let vs doe it seuen times a day also.
so let us do it seuen times a day also.
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Oh how would this (as the Prophet speaketh) make vs Priests after Gods owne heart? How would it kill pride, passion, contention, selfe-loue, couetousnesse,
O how would this (as the Prophet speaks) make us Priests After God's own heart? How would it kill pride, passion, contention, Self-love, covetousness,
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and the like, which make vs many times lesse profitable to Gods people;
and the like, which make us many times less profitable to God's people;
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yea and to account them which haue many graces, the scum of our assemblies? Is not this to be iudges of euill reasonings?
yea and to account them which have many graces, the scum of our assemblies? Is not this to be judges of evil reasonings?
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Well, let all of vs thinke how this power of conscience abused, will pay vs home at the last.
Well, let all of us think how this power of conscience abused, will pay us home At the last.
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Call to minde the example of Iames Abbes the Martyr, who being drawne by craftie reasonings to fall from the Gospell, was pitiously vexed in conscience,
Call to mind the Exampl of James Abbes the Martyr, who being drawn by crafty reasonings to fallen from the Gospel, was piteous vexed in conscience,
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and could haue no rest till he went and told the B•shop, that it repented him that euer he had consented to their wicked perswasions.
and could have no rest till he went and told the B•shop, that it repented him that ever he had consented to their wicked persuasions.
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Remember Thomas Whittle, who being constrained through imprisonment to yeeld to the Bishop of London, afterwards felt such a hel in his conscience, that he could scarcely refrain from destroying himselfe,
remember Thomas Whittle, who being constrained through imprisonment to yield to the Bishop of London, afterwards felt such a hell in his conscience, that he could scarcely refrain from destroying himself,
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and could be at no rest till he was vnder the crosse againe.
and could be At no rest till he was under the cross again.
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Forget not also that which we reade of Archbishop Cranmer, who writing for feare of death contrarie to truth, was more troubled in conscience for it,
Forget not also that which we read of Archbishop Cranmer, who writing for Fear of death contrary to truth, was more troubled in conscience for it,
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than for all that euer he did; and therefore because his hand writ contrary to his heart, he would burne that first.
than for all that ever he did; and Therefore Because his hand writ contrary to his heart, he would burn that First.
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The like wee reade also of William Sparrow, who after submission to Popish Idolatrie, went with a troubled soule,
The like we read also of William Sparrow, who After submission to Popish Idolatry, went with a troubled soul,
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and could not be quiet till hee had preached against it, and professed that if euery haire of his head were a man, he would burne them all rather than goe from the truth againe.
and could not be quiet till he had preached against it, and professed that if every hair of his head were a man, he would burn them all rather than go from the truth again.
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Let vs alwaies haue fresh in our memories, these and the like examples, that we may be afraid to abuse our consciences:
Let us always have fresh in our memories, these and the like Examples, that we may be afraid to abuse our Consciences:
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for this we may be assured of, that though our consciences be calmed for a time,
for this we may be assured of, that though our Consciences be calmed for a time,
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yet as Nycippus his sheepe brought forth a Lion, which portended to tyrannie:
yet as Nycippus his sheep brought forth a lion, which portended to tyranny:
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so our consciences which seeme to be as quiet as lambes, will at the last bring forth roaring,
so our Consciences which seem to be as quiet as Lambs, will At the last bring forth roaring,
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as a presagement of our eternall thraldome. Soli Deo gloria.
as a presagement of our Eternal thraldom. Soli God gloria.
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THE HID MAN OF THE HEART. 2 CORINTH. 5.17. If any man be in Christ, he is a new creature.
THE HID MAN OF THE HEART. 2 CORINTH. 5.17. If any man be in christ, he is a new creature.
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NOT to stand vpon the coherence of these words;
NOT to stand upon the coherence of these words;
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there is decided in them a case of conscience, which being well conceiued, will giue great satisfaction to a tender soule. The case is this:
there is decided in them a case of conscience, which being well conceived, will give great satisfaction to a tender soul. The case is this:
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How I may know my selfe to be in Christ? The resolution is this: If any man be in Christ, he is a new creature. How I may know my self to be in christ? The resolution is this: If any man be in christ, he is a new creature.
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Which resolution that we may conceiue and apply, I shall take this course: First, I shall open the doctrine of it: and secondly, apply it.
Which resolution that we may conceive and apply, I shall take this course: First, I shall open the Doctrine of it: and secondly, apply it.
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The doctrine of it is this; He that is in Christ is a new creature. For the opening whereof consider two things. The Doctrine of it is this; He that is in christ is a new creature. For the opening whereof Consider two things.
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First, the subiect or party spoken of, that is, he that is in Christ:
First, the Subject or party spoken of, that is, he that is in christ:
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secondly, the predicate or thing spoken of him, to wit, that he is a new creature.
secondly, the predicate or thing spoken of him, to wit, that he is a new creature.
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To conceiue aright of the party spoken of, consider three points. First, what it is to be in Christ. Secondly, the necessitie of it.
To conceive aright of the party spoken of, Consider three points. First, what it is to be in christ. Secondly, the necessity of it.
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And thirdly, how many waies we may be in him. As to the first;
And Thirdly, how many ways we may be in him. As to the First;
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To be in Christ is to be in the state of grace, that is, to be conuerted from sinne, to be glewed by faith vnto Iesus Christ,
To be in christ is to be in the state of grace, that is, to be converted from sin, to be glued by faith unto Iesus christ,
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and so to haue fellowship with him in righteousnesse and holinesse.
and so to have fellowship with him in righteousness and holiness.
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As to be in the Lord, is to b• in a gratious estate, cut off from th• old man, and grafted into •esus Christ:
As to be in the Lord, is to b• in a gracious estate, Cut off from th• old man, and grafted into •esus christ:
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so is it likewise to be in Christ. There is no cond mnation to them that are in Christ, saith Paul, tha• is, to them tha• are in the •ta•e of grace.
so is it likewise to be in christ. There is no cond mnation to them that Are in christ, Says Paul, tha• is, to them tha• Are in the •ta•e of grace.
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And no other thing doth Paul •ignifie by sleeping in •esus, and dying in Christ, but dying in a conue•ted and gratious estate.
And no other thing does Paul •ignifie by sleeping in •esus, and dying in christ, but dying in a conue•ted and gracious estate.
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Now secondly, for the necessitie of our being in Christ, it shall appeare three waies. First, because if we be not in Christ we shall perish for euer:
Now secondly, for the necessity of our being in christ, it shall appear three ways. First, Because if we be not in christ we shall perish for ever:
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for which cause the Apostle chiefly desired to be found in him, as he saith, I haue accounted and I doe iudge all things to be losse and dung, that I might winne Christ,
for which cause the Apostle chiefly desired to be found in him, as he Says, I have accounted and I do judge all things to be loss and dung, that I might win christ,
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and that I may be found in h m. and that I may be found in h m.
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Why, shall we perish if we be out of Christ? I answer, secondly, because if we be our of Christ, we haue no sauing right either to our naturall, ciuill, gratious, or glorious liues.
Why, shall we perish if we be out of christ? I answer, secondly, Because if we be our of christ, we have no Saving right either to our natural, civil, gracious, or glorious lives.
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All our sanctified right is by purchase, all our purchase comes from our price, and all our price from the God-Man Iesus Christ who hath giuen himselfe for vs.
All our sanctified right is by purchase, all our purchase comes from our price, and all our price from the God-Man Iesus christ who hath given himself for us
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But, why doth all our sauing right to all things come from Ch•ist our price? I answer thirdly,
But, why does all our Saving right to all things come from Ch•ist our price? I answer Thirdly,
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Because all the true good we haue comes vnto vs by couenant. Be it spirituall things:
Because all the true good we have comes unto us by Covenant. Be it spiritual things:
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God puts the law in our inward parts, for our illumination; he writes it in our hearts, for our sanctification; God puts the law in our inward parts, for our illumination; he writes it in our hearts, for our sanctification;
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he taketh charge of vs, for our protection; he manifesteth the inward graces of the Spirit in vs by his knowledge and worship;he Takes charge of us, for our protection; he manifesteth the inward graces of the Spirit in us by his knowledge and worship;
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he forgiueth our iniquities, and remembreth our sinnes no more, for our iustification; he will delight to doe vs good, and neuer depart from vs, for our perseuerance; he forgives our iniquities, and Remember our Sins no more, for our justification; he will delight to do us good, and never depart from us, for our perseverance;
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and all this comes to vs by couenant. Be it temporall an• bodily things: I will heare the heauens (saith God) and they shall heare the earth,
and all this comes to us by Covenant. Be it temporal an• bodily things: I will hear the heavens (Says God) and they shall hear the earth,
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and the earth shall heare the corne, and the wine and the oyle, and they shall heare Israel; and the earth shall hear the corn, and the wine and the oil, and they shall hear Israel;
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•hat is, they shall haue plentie of the things of this world:
•hat is, they shall have plenty of the things of this world:
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and all this comes vnto vs by couenant, and by Gods mariage of himselfe vnto vs, as the Prophet speaketh.
and all this comes unto us by Covenant, and by God's marriage of himself unto us, as the Prophet speaks.
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Now then, seeing •ll things come vnto vs by couenant, let mee a•ke you, what difference is there betweene comming to vs by couen•nt,
Now then, seeing •ll things come unto us by Covenant, let me a•ke you, what difference is there between coming to us by couen•nt,
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and comming to vs by Christ? Surely no•e at •ll.
and coming to us by christ? Surely no•e At •ll.
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For therefore the Prophet calleth Christ, The Couenant of his people, that is, of the Iewes (the seed of Abraham according to the flesh) first,
For Therefore the Prophet calls christ, The Covenant of his people, that is, of the Iewes (the seed of Abraham according to the Flesh) First,
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because to them belong the Promises, and to their Children; next and in reuersion to vs, who are Abrahams seed ac•ording •o the Spirit.
Because to them belong the Promises, and to their Children; next and in reversion to us, who Are Abrahams seed ac•ording •o the Spirit.
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If you a k••e why Christ is called the Cou•nant of the people? I answer;
If you a k••e why christ is called the Cou•nant of the people? I answer;
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First, because he doth re••iue the Promises from God in Abraham, Isaack, and Iaacob, in the behalfe of the Church.
First, Because he does re••iue the Promises from God in Abraham, Isaac, and Jacob, in the behalf of the Church.
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In which respect the Apostle saith, that in him (that is, in Christ) are all the Promis•s,
In which respect the Apostle Says, that in him (that is, in christ) Are all the Promis•s,
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yea and in him they are Amen. yea and in him they Are Amen.
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Secondly, because in him the Church doth bend her selfe to performe couenants, yea and doth it in him, and as his bodie:
Secondly, Because in him the Church does bend her self to perform Covenants, yea and does it in him, and as his body:
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In which respect the Apostle saith, (In him) a new creature a•aileth. So that not onely the promises o• God are in him, but our performances also.
In which respect the Apostle Says, (In him) a new creature a•aileth. So that not only the promises o• God Are in him, but our performances also.
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Thirdly, because as Christ •ade this Couenant, so he confirmed it by his death.
Thirdly, Because as christ •ade this Covenant, so he confirmed it by his death.
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In which resp•ct his bloud, euen in the shadow, is called the bloud of the Couenant:
In which resp•ct his blood, even in the shadow, is called the blood of the Covenant:
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and the remembrancer and seale of it is called the New Testament in his bloud. Now doe but briefly collect these points together: and the remembrancer and seal of it is called the New Testament in his blood. Now do but briefly collect these points together:
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seeing without Christ we shall perish for euer;
seeing without christ we shall perish for ever;
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because without Christ we haue no sauing right to our naturall, ciuill, gracious, or glorious life,
Because without christ we have no Saving right to our natural, civil, gracious, or glorious life,
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because all sauing good comes vnto vs by couenant, and Christ is the Couenant of his people:
Because all Saving good comes unto us by Covenant, and christ is the Covenant of his people:
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therefore it is necessarie that we be in Christ.
Therefore it is necessary that we be in christ.
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Thirdly, to conceiue this yet more fully, I shall shew you how many waies we may be in Christ. To speake then to this point, we may be said to be in Christ three waies.
Thirdly, to conceive this yet more Fully, I shall show you how many ways we may be in christ. To speak then to this point, we may be said to be in christ three ways.
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First, by Ordination and appointment in Baptisme: for God hath ordained Baptisme to be the outward signe and seale of our putting on Christ, and to be the outward meanes of our grafting with him to the similitude of his death and resurrection.
First, by Ordination and appointment in Baptism: for God hath ordained Baptism to be the outward Signen and seal of our putting on christ, and to be the outward means of our grafting with him to the similitude of his death and resurrection.
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For the laying on of water doth signifie and seale our buriall with Christ, and the wiping of it off our resurrection: For the laying on of water does signify and seal our burial with christ, and the wiping of it off our resurrection:
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which, because it is conditionall in respect of the effectuall working of it, to wit,
which, Because it is conditional in respect of the effectual working of it, to wit,
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so farre forth as we shall, when we grow to yeeres of discretion, manifest our effectuall faith by making the right vse of Baptis•e, that is, keepe the couenant which we publikely enter with God in it, therefore it admi•teth of a cutting off,
so Far forth as we shall, when we grow to Years of discretion, manifest our effectual faith by making the right use of Baptis•e, that is, keep the Covenant which we publicly enter with God in it, Therefore it admi•teth of a cutting off,
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and standeth or falleth as the condition is obserued.
and Stands or falls as the condition is observed.
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Secondly, we are in Christ by Acceptation: for God doth account of vs as in him, he being the prince of our saluation,
Secondly, we Are in christ by Acceptation: for God does account of us as in him, he being the Prince of our salvation,
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and that generall root and stocke which stands in the roome of the whole Church before God.
and that general root and stock which Stands in the room of the Whole Church before God.
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In which respect as the whole Church (being the body of Christ ) is called Christ: so likewise (and that not by the fond conceit of the vnlearned) may Christ be signified by the name of the Church, as well as other members;
In which respect as the Whole Church (being the body of christ) is called christ: so likewise (and that not by the found conceit of the unlearned) may christ be signified by the name of the Church, as well as other members;
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when Paul saith, The Church is the pillar and ground of truth.
when Paul Says, The Church is the pillar and ground of truth.
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As the first Adam was the generall root of mankind, and stood in the nature and name of all mankinde before God, As the First Adam was the general root of mankind, and stood in the nature and name of all mankind before God,
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and receiued and lost all the indowments of his nature both for himselfe and vs:
and received and lost all the endowments of his nature both for himself and us:
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so also was it, and is it with the second Adam; he is the root and head that stands in the roome of all his Church, to pay for them, and purchase for them.
so also was it, and is it with the second Adam; he is the root and head that Stands in the room of all his Church, to pay for them, and purchase for them.
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Thirdly, we are in Christ by Contract and couenant:
Thirdly, we Are in christ by Contract and Covenant:
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not onely by outward contract, which is outwardly and solemnly made in the face of the Church in Baptisme,
not only by outward contract, which is outwardly and solemnly made in the face of the Church in Baptism,
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and renewed in the Lords Supper, but by inward contract, whereby God doth marrie vs vnto him for euer, and whereby God being the God of vs and our posteritie after vs, the Children of beleeuing parents are holy.
and renewed in the lords Supper, but by inward contract, whereby God does marry us unto him for ever, and whereby God being the God of us and our posterity After us, the Children of believing Parents Are holy.
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Of this the Prophet speaketh in the name of Christ, I will marrie thee vnto me in righteousnesse, Of this the Prophet speaks in the name of christ, I will marry thee unto me in righteousness,
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and in iudgement, and mercie, and in compassion:
and in judgement, and mercy, and in compassion:
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I will euen marrie thee vnto me in faithfulnesse, and thou shall (know) the Lord; I will even marry thee unto me in faithfulness, and thou shall (know) the Lord;
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alluding it may be, to the coniugall knowledge of man and wife, and signifying that we shall haue spirituall communion with God,
alluding it may be, to the conjugal knowledge of man and wife, and signifying that we shall have spiritual communion with God,
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and through the worke of the Spirit bring forth fruit vnto God.
and through the work of the Spirit bring forth fruit unto God.
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Looke as therefore man and wife doe become one flesh, and are concorporated either into other by vertue of that contract and couenant of God betwixt them made, and that actuall knowledge which they haue either of other:
Look as Therefore man and wife do become one Flesh, and Are concorporated either into other by virtue of that contract and Covenant of God betwixt them made, and that actual knowledge which they have either of other:
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so those that are thus giued vnto the Lord (as the Apostle speaketh) are one spirit,
so those that Are thus gived unto the Lord (as the Apostle speaks) Are one Spirit,
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and are so vnited vnto Christ, that there is a mutuall fellowship betwixt him and vs in three things.
and Are so united unto christ, that there is a mutual fellowship betwixt him and us in three things.
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First in Natures, be being made partaker of the humane, and we of the Diuine Nature.
First in Nature's, be being made partaker of the humane, and we of the Divine Nature.
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Secondly, in Goods, he being made sinne for vs, and wee the righteousnesse of God in him.
Secondly, in Goods, he being made sin for us, and we the righteousness of God in him.
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Thirdly, in Estates, we being grafted into the similitude of his death, and hauing the old man crucified with him,
Thirdly, in Estates, we being grafted into the similitude of his death, and having the old man Crucified with him,
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and being risen with Christ, and fitting with Christ in heauenl• places; and Christ suffering with vs, and being honoured with vs:
and being risen with christ, and fitting with christ in heauenl• places; and christ suffering with us, and being honoured with us:
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as Christ saith, He that heareth you heareth mee, and hee that despiseth you despiseth me;
as christ Says, He that hears you hears me, and he that despises you despises me;
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according to that of the Psalme, Thine enemies haue reproched thee, O Lord, because they haue reproched the footsteps of thine anointed.
according to that of the Psalm, Thine enemies have reproached thee, Oh Lord, Because they have reproached the footsteps of thine anointed.
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Thus haue I opened the first part of the doctrine of the Text, namely, the partie who is spoken of (Hee that is in Christ.) God stirre vp our hearts aboue all things to be thankfull for Christ, through and with whom we haue this estate.
Thus have I opened the First part of the Doctrine of the Text, namely, the party who is spoken of (He that is in christ.) God stir up our hearts above all things to be thankful for christ, through and with whom we have this estate.
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Wee can with some sense and feeling be thankfull vnto God for those mercies we receiue with our senses;
we can with Some sense and feeling be thankful unto God for those Mercies we receive with our Senses;
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Oh that our hearts would be alike (if not more) inlarged for those which we receiue with our soules by faith!
O that our hearts would be alike (if not more) enlarged for those which we receive with our Souls by faith!
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To come now vnto the second point, that is, the predicate (or that which is spoken of him that is in Christ, namely, That he is a new creature ) consider with mee two points:
To come now unto the second point, that is, the predicate (or that which is spoken of him that is in christ, namely, That he is a new creature) Consider with me two points:
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First, What this new creature is: Secondly, Why hee that is in Christ is a new creature.
First, What this new creature is: Secondly, Why he that is in christ is a new creature.
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For the first, either wee may call it a new man, which is called by Peter, The hid man of the heart: For the First, either we may call it a new man, which is called by Peter, The hid man of the heart:
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for the word (creature) is taken by Iesus Christ for man, as when he saith to his disciples, Preach the Gospel to euery creature, that is, to men, who by an excellencie are called creatures, they being the most excellent of all the sublunary workes of Gods hands:
for the word (creature) is taken by Iesus christ for man, as when he Says to his Disciples, Preach the Gospel to every creature, that is, to men, who by an excellency Are called creatures, they being the most excellent of all the sublunary works of God's hands:
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or wee may call it, A new creation, as the word seemeth to be vsed by Paul otherwhere, when he saith, The whole creation groaneth: and this the rather,
or we may call it, A new creation, as the word seems to be used by Paul otherwhere, when he Says, The Whole creation Groaneth: and this the rather,
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because it is a difficult worke, and farre aboue all created power;
Because it is a difficult work, and Far above all created power;
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yea it is more difficult than to create a world, it hauing all cursed powers agains• it:
yea it is more difficult than to create a world, it having all cursed Powers agains• it:
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and therefore the Holy Ghost speaking of the creation of the world, saith, By the Word of the Lord were the heauens made:
and Therefore the Holy Ghost speaking of the creation of the world, Says, By the Word of the Lord were the heavens made:
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and againe, When I behold the heauens the worke of thy fingers: and againe, The heauens are the worke of thy hands: and again, When I behold the heavens the work of thy fingers: and again, The heavens Are the work of thy hands:
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as if the greatest strength that was put to that worke was but the power of a hand.
as if the greatest strength that was put to that work was but the power of a hand.
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But speaking of the purchase and procurement of this new creation, he saith, He hath shewed strength with his arme:
But speaking of the purchase and procurement of this new creation, he Says, He hath showed strength with his arm:
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and the gouernement is vpon his shoulder: and againe, A body hast thou prepared mee: Yea and he hath made his soule an offring for sinne; and the government is upon his shoulder: and again, A body hast thou prepared me: Yea and he hath made his soul an offering for sin;
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as if his bodie and soule must be imployed in this worke; whereby he would signifie the difficultie of this worke. as if his body and soul must be employed in this work; whereby he would signify the difficulty of this work.
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All which may easily teach vs, not to wonder that it should bee called a new creation: or else haply wee may call it a new structure or building:
All which may Easily teach us, not to wonder that it should be called a new creation: or Else haply we may call it a new structure or building:
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as when the Apostle saith, Wee are his workemanship built in Christ to good workes.
as when the Apostle Says, we Are his workmanship built in christ to good works.
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And the reason is, because the foundations of sin are ruinated, the rotten posts of sinne pulled downe,
And the reason is, Because the foundations of since Are ruinated, the rotten posts of sin pulled down,
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and when the drosse of the substance and faculties of bodie and soule (which still remaine) are scowred and pared off through the worke of the Spirit, we grow vp into a holy building fitted for God to dwel in.
and when the dross of the substance and faculties of body and soul (which still remain) Are scoured and pared off through the work of the Spirit, we grow up into a holy building fitted for God to dwell in.
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Would you haue in a word now what this new creature is? I answer: It is The hid man of the Heart, which contrary to all powers of darknesse,
Would you have in a word now what this new creature is? I answer: It is The hid man of the Heart, which contrary to all Powers of darkness,
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and the corruption of our owne hearts, is, through the worke of the Spirit by the Word, builded vp from the seeds of grace towards a full age in Christ, to resemble the excellencie of Gods image in all the parts and powers of the bodie and soule.
and the corruption of our own hearts, is, through the work of the Spirit by the Word, built up from the seeds of grace towards a full age in christ, to resemble the excellency of God's image in all the parts and Powers of the body and soul.
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Secondly, Why is hee that is in Christ a new creature? This being the second point to bee considered, receiue (I beseech you) a fourefold reason of it. First, in respect of acceptation:
Secondly, Why is he that is in christ a new creature? This being the second point to be considered, receive (I beseech you) a fourfold reason of it. First, in respect of acceptation:
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because God doth account them that are in Christ new creatures, accepting the will for the deed,
Because God does account them that Are in christ new creatures, accepting the will for the deed,
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and couering our imperfections with his merits.
and covering our imperfections with his merits.
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Whence are those speeches of Christ to his Church, My loue, behold, thou art faire: behold, thou art faire;
Whence Are those Speeches of christ to his Church, My love, behold, thou art fair: behold, thou art fair;
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thine eyes are like the doues:
thine eyes Are like the Dove:
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my welbeloued, behold, thou art faire, and pleasant? Whence doth the Apostle say, That the Church hauing receiued sanctification from Christ, is a glorious Church to him, not hauing spot or wrinkle,
my well-beloved, behold, thou art fair, and pleasant? Whence does the Apostle say, That the Church having received sanctification from christ, is a glorious Church to him, not having spot or wrinkle,
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or any such thing? Whence (I say) doth the Holy Ghost speake vnto Gods people, Let vs as many as be perfect bee thus minded? as if they had no sin, or any such thing? Whence (I say) does the Holy Ghost speak unto God's people, Let us as many as be perfect be thus minded? as if they had no since,
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but onely because God doth accept vs for such, seeing wee are in Christ.
but only Because God does accept us for such, seeing we Are in christ.
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Secondly, He that is in Christ is a new creature, in respect of apparition to the world. Secondly, He that is in christ is a new creature, in respect of apparition to the world.
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A burning candle cannot lie hid in a light lanthorne: no more can grace in the heart of him that is in Christ.
A burning candle cannot lie hid in a Light lanthorn: no more can grace in the heart of him that is in christ.
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Faith that inrighteth vs to Christ cannot but be seene: It will easily make an apparant difference in vs from what we were.
Faith that inrighteth us to christ cannot but be seen: It will Easily make an apparent difference in us from what we were.
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When the Apostle Peter saith, It is sufficient for vs, that wee haue spent the time past of the life after the lusts of the Gentiles, walking in wantonnesse, lusts, drunkennesse, in gluttony, drinkings, and in abominable idolatries:
When the Apostle Peter Says, It is sufficient for us, that we have spent the time past of the life After the Lustiest of the Gentiles, walking in wantonness, Lustiest, Drunkenness, in gluttony, drinkings, and in abominable idolatries:
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doe we not thinke that this difference in the Christians liues did easily appeare to the Gentiles? Yes surely:
do we not think that this difference in the Christians lives did Easily appear to the Gentiles? Yes surely:
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therefore it both seemed strange vnto them that they runne not with them into the same excesse of riot,
Therefore it both seemed strange unto them that they run not with them into the same excess of riot,
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and also they spake euill of them: euen so is it with all new creatures.
and also they spoke evil of them: even so is it with all new creatures.
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As they appeare to the good to be new, as Paul did, when of a persecuter he became a preacher of the faith which before he destroied, insomuch as they glorified God for him:
As they appear to the good to be new, as Paul did, when of a Persecutor he became a preacher of the faith which before he destroyed, insomuch as they glorified God for him:
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so they appeare to the wicked to be new, and therefore their by-words, tants, reproaches,
so they appear to the wicked to be new, and Therefore their bywords, tants, Reproaches,
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and disgraces are more ordinary with them, then their thanksgiuing to God for so gracious a change.
and disgraces Are more ordinary with them, then their thanksgiving to God for so gracious a change.
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Thirdly, He that is in Christ is a new creature in respect of inchoation: Old things are passed away, behold all things are become new. Thirdly, He that is in christ is a new creature in respect of inchoation: Old things Are passed away, behold all things Are become new.
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There are new eyes, leauing with delight to behold vanitie, couenanting against lust, and searching into the wonders of Gods law:
There Are new eyes, leaving with delight to behold vanity, covenanting against lust, and searching into the wonders of God's law:
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there are new eares stopped against the inticements of the serpent, and open to heare what God will speake:
there Are new ears stopped against the enticements of the serpent, and open to hear what God will speak:
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there are new tongues, not to sing the old dittie of nature, but to sing a new song to the praise of our God and Sauiour, that so the tongue of the righteous may be like fined siluer:
there Are new tongues, not to sing the old ditty of nature, but to sing a new song to the praise of our God and Saviour, that so the tongue of the righteous may be like fined silver:
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there are new hands, not to smite with the fist of iniquitie, not to pull in with rapine and robbery,
there Are new hands, not to smite with the fist of iniquity, not to pull in with rapine and robbery,
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but to deale (according to abilitie) the dole of mercy to men in misery, to cast our bread vpon the waters, to turne ouer the pages of Gods Booke, that the Word of God may dwell plentifully in vs, and to giue the right hand of fellowship to euery good action within our reach:
but to deal (according to ability) the dole of mercy to men in misery, to cast our bred upon the waters, to turn over the pages of God's Book, that the Word of God may dwell plentifully in us, and to give the right hand of fellowship to every good actium within our reach:
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there are new feet, not to bee swift to shed bloud, but to stand in thy gates, O Ierusalem, and (so farre as the bodie can execute it) to run the way of Gods commandements:
there Are new feet, not to be swift to shed blood, but to stand in thy gates, Oh Ierusalem, and (so Far as the body can execute it) to run the Way of God's Commandments:
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there are new vnderstandings to know and acknowledge the truth that is according to godlinesse, new wills and affections to come vnto Christ, to loue him, to feare him, to cleaue vnto him, to put a mans whole trust in his mercies and merits, new desires to hunger and thirst after righteousnesse, there Are new understandings to know and acknowledge the truth that is according to godliness, new wills and affections to come unto christ, to love him, to Fear him, to cleave unto him, to put a men Whole trust in his Mercies and merits, new Desires to hunger and thirst After righteousness,
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and new consciences to bee watchfull ouer all our waies, and not to let the least sinne to passe without a strict examination, condemnation,
and new Consciences to be watchful over all our ways, and not to let the least sin to pass without a strict examination, condemnation,
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and settled purpose and resolution against it. In all parts there is newnesse, and as Christ hath giuen vs a new commandement,
and settled purpose and resolution against it. In all parts there is newness, and as christ hath given us a new Commandment,
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so we, through the power of Gods spirit, do giue him a new obedience in all the powers of our soules & bodies.
so we, through the power of God's Spirit, do give him a new Obedience in all the Powers of our Souls & bodies.
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Fourthly, Hee that is in Christ is a new creature in respect of communion:
Fourthly, He that is in christ is a new creature in respect of communion:
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because hee hath fellowship in the holinesse of Christ, which doth (as it were) cast him into a new mold.
Because he hath fellowship in the holiness of christ, which does (as it were) cast him into a new mould.
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It pleaseth the Father that in him should all fulnesse dwell: and out of his fulnesse wee doe all receiue grace for grace. It Pleases the Father that in him should all fullness dwell: and out of his fullness we do all receive grace for grace.
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Which grace doth not onely couer sinne, but cure sinne, according to that of the Prophet;
Which grace does not only cover sin, but cure sin, according to that of the Prophet;
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The chastisement of our peace is vpon him, and with his stripes we are healed. The chastisement of our peace is upon him, and with his stripes we Are healed.
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How therefore can it be otherwise but that such a man should be a new creature, seeing before times hee had fellowship with corrupted Adam, and so was the childe of wrath,
How Therefore can it be otherwise but that such a man should be a new creature, seeing before times he had fellowship with corrupted Adam, and so was the child of wrath,
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but now he hath fellowship with him, who aboue Dauid, is a man after Gods owne heart, euen his welbeloued Sonne, in whom he is well pleased?
but now he hath fellowship with him, who above David, is a man After God's own heart, even his well-beloved Son, in whom he is well pleased?
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You haue heard now the Doctrine of the Text opened vnto you, namely, that hee that is in Christ is a new creature: You have herd now the Doctrine of the Text opened unto you, namely, that he that is in christ is a new creature:
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now if you will be attentiue, you shall heare the application of it for the benefit of our soules.
now if you will be attentive, you shall hear the application of it for the benefit of our Souls.
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To apply it then, we shall make a double vse of it. First, we learne, as wee doe desire to finde our selues to be in Christ,
To apply it then, we shall make a double use of it. First, we Learn, as we do desire to find our selves to be in christ,
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so to be carefull to see our selues to be new creatures. No new creature, no Christ:
so to be careful to see our selves to be new creatures. No new creature, no christ:
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wee must be in Christ, as I haue shewed vnto you: if we be in Christ, we are new creatures, as I haue cleared:
we must be in christ, as I have showed unto you: if we be in christ, we Are new creatures, as I have cleared:
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what then must be our care, but only to proue our selues to be new creatures, that so we may assure our hearts that we are in him.
what then must be our care, but only to prove our selves to be new creatures, that so we may assure our hearts that we Are in him.
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Yea, but now you will say vnto mee: Yea, but now you will say unto me:
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How may I proue my selfe to be a new creature? I answer, Wee may doe it two waies:How may I prove my self to be a new creature? I answer, we may do it two ways:
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First, if we be cut off from the old stocke. Secondly, if we be grafted into the new.
First, if we be Cut off from the old stock. Secondly, if we be grafted into the new.
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The old stocke is Adam corrupted; The old stock is Adam corrupted;
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in whom we are by nature, and in which condition wee are the children of wrath,
in whom we Are by nature, and in which condition we Are the children of wrath,
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as much as the most cursed wretch in the world (as he is borne) and so dead in sinnes and trespasses.
as much as the most cursed wretch in the world (as he is born) and so dead in Sins and Trespasses.
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Now, from this stocke we must be cut off:
Now, from this stock we must be Cut off:
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for as a sience must be cut off from one tree, before it can be concorporated into another:
for as a science must be Cut off from one tree, before it can be concorporated into Another:
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so we must be cut off from the wilde Oliue, before wee can be planted into Christ.
so we must be Cut off from the wild Olive, before we can be planted into christ.
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If therefore wee can finde our selues to be cut off from the naturall root wherein we are by birth,
If Therefore we can find our selves to be Cut off from the natural root wherein we Are by birth,
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then we may secure our selues that wee are in a good way to be in Christ.
then we may secure our selves that we Are in a good Way to be in christ.
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Perhaps you will say that heere is difficultie still:
Perhaps you will say that Here is difficulty still:
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for how shall I know that I am cut off from the old Adam? I answer that (through Gods blessing) I shall giue you two manifest signes of it.
for how shall I know that I am Cut off from the old Adam? I answer that (through God's blessing) I shall give you two manifest Signs of it.
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The first signe is taken from the cause of it, which is God only.
The First Signen is taken from the cause of it, which is God only.
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As our circumcision is made without hands (as Paul speaketh:) so must our cutting off be.
As our circumcision is made without hands (as Paul speaks:) so must our cutting off be.
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As our Sauiour Christ is that Stone which was cut out of the mountain without hands (as Daniel speaketh:) so wee that are his members must be cut from the quarrie of Nature. Of his owne will begat he vs by the word of truth, saith Iames; and we that are borne of God, are borne, not of blouds, (the highest prerogatiues that births can afford vnto vs, cannot make vs more pretious with God:) nor of the will of the flesh, (all humane obseruation and outward righteousnesse attained vnto, by the power and policie of man, can stead vs little with God:) nor the will of man (heroicall gifts of wisdome, valour, noble spirits, in which respect men of old haue beene called the sonnes of God (which is translated The Sonnes of the Mightie ) cannot make vs any thing sooner deare to God:) but we are borne of God (saith Iohn. ) There are many men seeme to be cut off,
As our Saviour christ is that Stone which was Cut out of the mountain without hands (as daniel speaks:) so we that Are his members must be Cut from the quarry of Nature. Of his own will begat he us by the word of truth, Says James; and we that Are born of God, Are born, not of bloods, (the highest prerogatives that births can afford unto us, cannot make us more precious with God:) nor of the will of the Flesh, (all humane observation and outward righteousness attained unto, by the power and policy of man, can stead us little with God:) nor the will of man (heroical Gifts of Wisdom, valour, noble spirits, in which respect men of old have been called the Sons of God (which is translated The Sons of the Mighty) cannot make us any thing sooner deer to God:) but we Are born of God (Says John.) There Are many men seem to be Cut off,
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when they desist from the outragious sinnes of nature, who yet are not in Christ, because they are cut off with hands:
when they desist from the outrageous Sins of nature, who yet Are not in christ, Because they Are Cut off with hands:
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for the meanes to restraine them are some of these. Sometimes their complexion pulleth them in:
for the means to restrain them Are Some of these. Sometime their complexion pulls them in:
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1610
cholericke Saul, finding his opportunitie, threw his jaueline at Dauid; he would haue writ the malice of his heart in bloud:
choleric Saul, finding his opportunity, threw his javelin At David; he would have writ the malice of his heart in blood:
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1611
but sanguine Dauid, though hee had his opportunitie, tooke but Sauls water-pot, Speare, and lap of his garment,
but sanguine David, though he had his opportunity, took but Saul's waterpot, Spear, and lap of his garment,
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1612
and that (iustly) with touch of Conscience also. Though Dauid fell into murther in temptation, thinking so to couer his sinne.
and that (justly) with touch of Conscience also. Though David fell into murder in temptation, thinking so to cover his sin.
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1613
Sometimes Natures impotencie pulleth them in:
Sometime Nature's impotency pulls them in:
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1614
to some sinnes are required the courage of a Lion, to some the craft of a Fox, to some comelinesse, to some strength, to some the heat of youth, to some the experience of age, and the like:
to Some Sins Are required the courage of a lion, to Some the craft of a Fox, to Some comeliness, to Some strength, to Some the heat of youth, to Some the experience of age, and the like:
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1615
In any of which, when Nature is defectiue, there is a restraint. Sometimes they are pulled in by knowledge:
In any of which, when Nature is defective, there is a restraint. Sometime they Are pulled in by knowledge:
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1616
when a man is not giuen vp to a reprobate minde, hee seeth dutie and comelinesse, and is restrained from thence.
when a man is not given up to a Reprobate mind, he sees duty and comeliness, and is restrained from thence.
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1617
As some know their masters will and doe it not, so there are others that do it not, because they are ignorant:
As Some know their Masters will and do it not, so there Are Others that do it not, Because they Are ignorant:
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1618
whereas if they had knowledge but according to that light which Nature can afford, it would be a bridle.
whereas if they had knowledge but according to that Light which Nature can afford, it would be a bridle.
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1619
Sometimes they are pulled in by prosperitie: He that hath enough will not steale; and if he sometimes doe steale by oppression, bribery, vsury, or the like;
Sometime they Are pulled in by Prosperity: He that hath enough will not steal; and if he sometime do steal by oppression, bribery, Usury, or the like;
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1620
so much the greater is his sinne, by how much more violently God pulled him ba•ke by taking away the cause.
so much the greater is his sin, by how much more violently God pulled him ba•ke by taking away the cause.
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1621
Sometimes they are restrained by aduersitie.
Sometime they Are restrained by adversity.
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1622
Hee that is poore cannot exercise the outward acts of pride, he cannot ordinarily ambitiously climbe to honour, hee cannot be actually couetous in keeping, seeing he hath not what to keepe.
He that is poor cannot exercise the outward acts of pride, he cannot ordinarily ambitiously climb to honour, he cannot be actually covetous in keeping, seeing he hath not what to keep.
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1623
So that in these cases his pouertie is a bridle. Sometimes they are held in by Education and imployment.
So that in these cases his poverty is a bridle. Sometime they Are held in by Education and employment.
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1624
A Citizen will carry himselfe more grauely in habit, complement, and conuersation, than a Courtier, for his credit sake:
A Citizen will carry himself more gravely in habit, compliment, and Conversation, than a Courtier, for his credit sake:
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1625
and who seeth not that imploiment doth hold backe from many sinnes? Scipio could say when an Harlot was off•red vnto him, I would haue her if I were not a Gouernour.
and who sees not that employment does hold back from many Sins? Scipio could say when an Harlot was off•red unto him, I would have her if I were not a Governor.
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1626
Sometimes they are restrained by the power of naturall conscience:
Sometime they Are restrained by the power of natural conscience:
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1627
for though it bee much wounded and weakened in the offices of it, yet euen naturall men cannot be rid of those blowes which it doth giue in secret.
for though it be much wounded and weakened in the Offices of it, yet even natural men cannot be rid of those blows which it does give in secret.
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1628
In which respect they haue beene and are kept from many sinnes made knowne from the light of nature.
In which respect they have been and Are kept from many Sins made known from the Light of nature.
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1629
Sometimes againe they are restrained and pulled backe by policie, because they might the better conceale and couer their aimes and intentions.
Sometime again they Are restrained and pulled back by policy, Because they might the better conceal and cover their aims and intentions.
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1630
Thus was Iezabel restrained from the open murther of Naboth: and of Haman it is said, that,
Thus was Jezebel restrained from the open murder of Naboth: and of Haman it is said, that,
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1631
though he was full of indignation, yet he refrained himselfe. All these bridles we may obserue to be in the hand of Nature to restraine: Or thus;
though he was full of Indignation, yet he refrained himself. All these bridles we may observe to be in the hand of Nature to restrain: Or thus;
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1632
These eight kniues are in Natures pocket, to cut vs off from the old stocke. But all this is but a seeming cutting off:
These eight knives Are in Nature's pocket, to Cut us off from the old stock. But all this is but a seeming cutting off:
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1633
for it doth but cut off from the outward practise of sinne, it weakneth not the root one iot.
for it does but Cut off from the outward practice of sin, it weakeneth not the root one jot.
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1634
The habits of sinne are no lesse powerfull, the will no lesse willing, the affections no lesse vehement,
The habits of sin Are no less powerful, the will no less willing, the affections no less vehement,
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1635
and the desires no lesse violent. Vnder all these Nature sinneth not either because Nature cannot, or because Nature dare not;
and the Desires no less violent. Under all these Nature Sinneth not either Because Nature cannot, or Because Nature Dare not;
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1636
and not because there is disabilitie either in the seeds and sp•wne of sinne, or in a willingnesse to sinne,
and not Because there is disability either in the seeds and sp•wne of sin, or in a willingness to sin,
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1637
if it either could or durst. Durst, I say:
if it either could or durst. Durst, I say:
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1638
because naturall conscience may plie a man with club-law, and awe him from that which with all his heart he would be doing.
Because natural conscience may ply a man with club-law, and awe him from that which with all his heart he would be doing.
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1639
But now on the contrarie, when our cutting off is wrought without hands, and is such as Nature with all her bridles and kniues cannot reach vnto;
But now on the contrary, when our cutting off is wrought without hands, and is such as Nature with all her bridles and knives cannot reach unto;
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1640
then we doe not only desist from the practise of sinne, but we doe weaken the power of sinne;
then we do not only desist from the practice of sin, but we do weaken the power of sin;
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1641
wee doe not only not commit sinne, b•cause we cannot or dare not, but because we will not.
we do not only not commit sin, b•cause we cannot or Dare not, but Because we will not.
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1642
And though sometimes through the power of the flesh fighting against the spirit in our mindes, wills, affections and desires, we are against our wills ouer-taken with sinne:
And though sometime through the power of the Flesh fighting against the Spirit in our minds, wills, affections and Desires, we Are against our wills overtaken with sin:
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yet (because sinne doth defile vs, who are the temples of God, and doth displease God,
yet (Because sin does defile us, who Are the Temples of God, and does displease God,
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1644
as God, and doth carrie the Deuils stampe vpon it, though it were neuer so small,
as God, and does carry the Devils stamp upon it, though it were never so small,
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1645
though neuer so profitable or pleasurable vnto vs, though God did not see and iudge, and the Deuill would not execute) wee would not willingly commit it.
though never so profitable or pleasurable unto us, though God did not see and judge, and the devil would not execute) we would not willingly commit it.
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1646
Behold this is our cutting off without hands.
Behold this is our cutting off without hands.
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1647
Oh (my beloued Christians) now enter into your hearts, and I hope that by this signe you shal see your selues to be in Christ.
O (my Beloved Christians) now enter into your hearts, and I hope that by this Signen you shall see your selves to be in christ.
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1648
If, when you compare your selues with them that walke in naturall courses, and see that you are cut off from them in iudgement, in heart,
If, when you compare your selves with them that walk in natural courses, and see that you Are Cut off from them in judgement, in heart,
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1649
and in conuersation, you can in simplicitie and godly purenesse say, Lord thou knowest that our care hath not beene only to haue holinesse to the Lord without,
and in Conversation, you can in simplicity and godly pureness say, Lord thou Knowest that our care hath not been only to have holiness to the Lord without,
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1650
but to reforme our hearts, and to dresse them vp for thee, according to those spirituall abilities which thou hast giuen vs. Thou knowest, Lord, that we haue complained, sighed,
but to reform our hearts, and to dress them up for thee, according to those spiritual abilities which thou hast given us Thou Knowest, Lord, that we have complained, sighed,
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1651
and prayed vnto thee against the bodie of sinne and death:
and prayed unto thee against the body of sin and death:
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1652
and because thou louest the soule best, we doe account all the sinnes of the soule most fearefull,
and Because thou love the soul best, we do account all the Sins of the soul most fearful,
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1653
and therefore haue laboured against the blindnesse, vanitie, and carnall wisdome of our minds, against the deadnesse and securitie of our hearts, and the like.
and Therefore have laboured against the blindness, vanity, and carnal Wisdom of our minds, against the deadness and security of our hearts, and the like.
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1654
It is not hid from thee our God, that we haue beene and are vpright with thee, and haue kept vs from our wickednesse, not so much because it hurt vs, as because it dishonoured thee;
It is not hid from thee our God, that we have been and Are upright with thee, and have kept us from our wickedness, not so much Because it hurt us, as Because it dishonoured thee;
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1655
not so much because it displeased vs, as because it displeased thee and was contrary to thy most holy Law and Nature, in the in•oyment of the communicable glorie, whereof standeth our ioy and happinesse. not so much Because it displeased us, as Because it displeased thee and was contrary to thy most holy Law and Nature, in the in•oyment of the communicable glory, whereof Stands our joy and happiness.
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1656
If it be thus with our soules, at the least according to the desires, purposes and endeuours of our hearts:
If it be thus with our Souls, At the least according to the Desires, Purposes and endeavours of our hearts:
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1657
and if we doe groane vnder the want of that full measure of it which we might attaine vnto:
and if we do groan under the want of that full measure of it which we might attain unto:
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1658
then we may comfort our hearts with this perswasion, that we are in Christ.
then we may Comfort our hearts with this persuasion, that we Are in christ.
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1659
The second Signe of our being cut from the first Adam, is taken from the effect of it, which is tendernesse of heart and conscience.
The second Signen of our being Cut from the First Adam, is taken from the Effect of it, which is tenderness of heart and conscience.
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1660
We know that a thing newly cut is tender, as we may see in the example of Sychemites, newly circumcised.
We know that a thing newly Cut is tender, as we may see in the Exampl of Sychemites, newly circumcised.
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1661
And this was the reason why the Israelites were not circumcised in the wildernesse, because through tendernesse they might not be vnfit for warre or trauell.
And this was the reason why the Israelites were not circumcised in the Wilderness, Because through tenderness they might not be unfit for war or travel.
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Now, you must know that this our cutting off from Adam (which, being so done,
Now, you must know that this our cutting off from Adam (which, being so done,
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as it is alwaies doing till death, is still fresh and bleeding new) doth breed a double tendernesse.
as it is always doing till death, is still fresh and bleeding new) does breed a double tenderness.
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First, an inward tendernesse, which is discouered by a sensiblenesse of our owne estate. Secondly, an outward tendernesse, which is manifested by our sensiblenesse of anothers touch.
First, an inward tenderness, which is discovered by a sensibleness of our own estate. Secondly, an outward tenderness, which is manifested by our sensibleness of another's touch.
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Wee are inwardly tender ouer our owne estates, when with quicknesse we can apprehend the sinfulnesse of our natures.
we Are inwardly tender over our own estates, when with quickness we can apprehend the sinfulness of our nature's.
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Thus it was with Paul, when he professed to know, that in him, that is, in his flesh dwelt no good thing.
Thus it was with Paul, when he professed to know, that in him, that is, in his Flesh dwelled no good thing.
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This will fill vs with godly sorrow, with a base opinion of our selues, with Christian watchfulnesse,
This will fill us with godly sorrow, with a base opinion of our selves, with Christian watchfulness,
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and with a care (to our power and in our places) to preuent sinne in others,
and with a care (to our power and in our places) to prevent sin in Others,
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and not willingly to admit of any thing that may kindle any lust, or increase the practise of any sinne.
and not willingly to admit of any thing that may kindle any lust, or increase the practice of any sin.
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We are outwardly tender vnder anothers touch, either in respect of euill or good.
We Are outwardly tender under another's touch, either in respect of evil or good.
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In respect of euill, when it is death and daggers to our soules that God should be dishonoured.
In respect of evil, when it is death and daggers to our Souls that God should be dishonoured.
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As in respect of our selues, if sinne doe but touch our eares, eyes, tongues, hands,
As in respect of our selves, if sin do but touch our ears, eyes, tongues, hands,
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or thoughts, we doe speedily turne them ouer to Gods vses, desiring God to protect them,
or thoughts, we do speedily turn them over to God's uses, desiring God to Pact them,
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and make them weapons of righteousnesse vnto holinesse:
and make them weapons of righteousness unto holiness:
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so in respect of others, like Iosephs irons it entereth into our soules, that God should be dishonoured by them.
so in respect of Others, like Joseph's irons it entereth into our Souls, that God should be dishonoured by them.
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It was thus with Moses, who, when he saw how greatly God would be dishonoured,
It was thus with Moses, who, when he saw how greatly God would be dishonoured,
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if hee should destroy a people whom he had so newly deliuered by his mightie power, was so tender of that euill, that he desired God rather to rase him out of the Booke of life.
if he should destroy a people whom he had so newly Delivered by his mighty power, was so tender of that evil, that he desired God rather to raze him out of the Book of life.
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You can parallele this with Paul his example also.
You can parallel this with Paul his Exampl also.
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Oh how excellently had they profited in Gods Schoole, and learned to manifest their cutting off from the old stocke, by their tendernesse vnder the touch of sinne! O how excellently had they profited in God's School, and learned to manifest their cutting off from the old stock, by their tenderness under the touch of sin!
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Wee shall well imitate them when we can make all the rest of the petitions in faithfulnesse and truth to follow, Hallowed be thy name.
we shall well imitate them when we can make all the rest of the petitions in faithfulness and truth to follow, Hallowed be thy name.
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In respect of good also wee are tender vnder anothers touch when we startle at the touch of God.
In respect of good also we Are tender under another's touch when we startle At the touch of God.
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If God touch vs with his threatnings, we must be as sensible as hee that said, My flesh trembleth for feare of thee,
If God touch us with his threatenings, we must be as sensible as he that said, My Flesh Trembleth for Fear of thee,
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and I am afraid of thy iudgements. and I am afraid of thy Judgments.
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If he touch vs with his promises, we must hide them in our hearts, and be so rauished with them that wee can feelingly say, How sweet are thy promises to my mouth, yea sweet•r than honey to my mouth.
If he touch us with his promises, we must hide them in our hearts, and be so ravished with them that we can feelingly say, How sweet Are thy promises to my Mouth, yea sweet•r than honey to my Mouth.
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If he touch vs with his precepts, we answer with Samuel, Speake Lord, for thy seruant heareth:
If he touch us with his Precepts, we answer with Samuel, Speak Lord, for thy servant hears:
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and our hearts can eccho as Dauids did to this precept, Seeke yee my face, saying, Thy face Lord will I seeke.
and our hearts can echo as David did to this precept, Seek ye my face, saying, Thy face Lord will I seek.
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What shall I now say? I will call vpon all our soules to apply this signe.
What shall I now say? I will call upon all our Souls to apply this Signen.
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Let vs examine our owne hearts vpon our beds, and be still. Assure our selues of this, that if we would fi•de our selues to be cut off from Adam, wee must finde our selues tender, as I haue said.
Let us examine our own hearts upon our Beds, and be still. Assure our selves of this, that if we would fi•de our selves to be Cut off from Adam, we must find our selves tender, as I have said.
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Me thinks I heare you say, that your sinfull estate is a burthen too heauy for you to beare:
Me thinks I hear you say, that your sinful estate is a burden too heavy for you to bear:
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that daily you groane to God vnder the sense of it, as Paul, Wretched man that I am, who shall deliuer me from this bodie of death? That you are grieued when God is dishonoured,
that daily you groan to God under the sense of it, as Paul, Wretched man that I am, who shall deliver me from this body of death? That you Are grieved when God is dishonoured,
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and because he is dishonoured daily, therefore the very thought of it doth daily make you sigh.
and Because he is dishonoured daily, Therefore the very Thought of it does daily make you sighs.
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Me thinks you say that you heartily desire that your eyes could gush out riuers of waters because men keepe not Gods law:
Me thinks you say that you heartily desire that your eyes could gush out Rivers of waters Because men keep not God's law:
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and that you quickly apprehend the touch of God in all his word; and that you quickly apprehend the touch of God in all his word;
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or at the least if you cannot, that your soules are filled with godly sorrow, and that you doe desire God to circumcise the fore-skin of your hearts.
or At the least if you cannot, that your Souls Are filled with godly sorrow, and that you do desire God to circumcise the foreskin of your hearts.
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If it be thus, then feare not but that you are in an vndoubted way to your being in Christ. If it be thus, then Fear not but that you Are in an undoubted Way to your being in christ.
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But if otherwise, that our hearts are hard and senselesse of our owne miseries and Gods touch,
But if otherwise, that our hearts Are hard and senseless of our own misery's and God's touch,
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then woe, woe, woe vnto vs:
then woe, woe, woe unto us:
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we are farre from being new creatures, and so farre from Christ, and so farre from heauen and happinesse.
we Are Far from being new creatures, and so Far from christ, and so Far from heaven and happiness.
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T he second generall way whereby we may proue our selues to be new creatures, is by our ingrafting into the new stocke:
TO he second general Way whereby we may prove our selves to be new creatures, is by our engrafting into the new stock:
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for before we are in Christ we must be grafted in.
for before we Are in christ we must be grafted in.
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Now, in this ingrafting (which is by the power of faith whereby we are through Gods ordinance made one with Christ in his life, death, resurrection,
Now, in this engrafting (which is by the power of faith whereby we Are through God's Ordinance made one with christ in his life, death, resurrection,
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and ascension) there being two things distinctly to be conceiued (which yet goe together in time): first, our being made members;
and Ascension) there being two things distinctly to be conceived (which yet go together in time): First, our being made members;
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and secondly, our receiuing the gifts of members:
and secondly, our receiving the Gifts of members:
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vpon this, I say, there will grow two questions, wherein our consciences will desire satisfaction, whereunto I would intreat you to attend in their order. The first is this:
upon this, I say, there will grow two questions, wherein our Consciences will desire satisfaction, whereunto I would entreat you to attend in their order. The First is this:
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How we may know that we are made liuing members of Christ? It is a sweet question, and worthy our consideration. How we may know that we Are made living members of christ? It is a sweet question, and worthy our consideration.
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Therefore marke diligently that this secret will be discouered vnto vs by three signes especially.
Therefore mark diligently that this secret will be discovered unto us by three Signs especially.
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The first signe of our being a member of Christ is, If we are borne againe.
The First Signen of our being a member of christ is, If we Are born again.
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No member can be a member of the bodie but by naturall generation (and therefore in the want of armes and legs, all that are made by Artizans are but counterfeit members:) so none can be a member of Christ but by spirituall regeneration.
No member can be a member of the body but by natural generation (and Therefore in the want of arms and legs, all that Are made by Artisans Are but counterfeit members:) so none can be a member of christ but by spiritual regeneration.
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Therefore through the power of Gods spirit and word we must finde an alteration in all the parts and powers of the bodie and soule from what we are by nature.
Therefore through the power of God's Spirit and word we must find an alteration in all the parts and Powers of the body and soul from what we Are by nature.
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This is called a turning in the Scriptures, when of Prodigals we become Conuerts; feeding no longer vpon the husks of swine, those noysome and filthy lusts of the flesh,
This is called a turning in the Scriptures, when of Prodigals we become Converts; feeding no longer upon the husks of Swine, those noisome and filthy Lustiest of the Flesh,
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but of the feast of fat things and fined wines (as Esay speaketh) or of the fat calfe which God hath prouided;
but of the feast of fat things and fined wines (as Isaiah speaks) or of the fat calf which God hath provided;
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that is, chearing our hearts with the wisdome of Christ against our folly and blindnesse, with the righteousnesse of Christ against our guiltinesse, with the sanctification of Christ against the reliques of our sinne and vncleannesse, and with the redemption of Christ against our apostaticall and back-sliding hearts. that is, cheering our hearts with the Wisdom of christ against our folly and blindness, with the righteousness of christ against our guiltiness, with the sanctification of christ against the Relics of our sin and uncleanness, and with the redemption of christ against our apostatical and backsliding hearts.
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The second signe of our being a member of Christ is, If we receiue new sense and motion from the head.
The second Signen of our being a member of christ is, If we receive new sense and motion from the head.
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As in the naturall bodie all the members doe receiue sense and motion from the head: so in the spirituall bodie.
As in the natural body all the members do receive sense and motion from the head: so in the spiritual body.
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For though there be no naturall connexion of parts betwixt Christ and vs, the heauen containing him in respect of his bodily presence,
For though there be no natural connexion of parts betwixt christ and us, the heaven containing him in respect of his bodily presence,
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and we being here on the earth:
and we being Here on the earth:
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yet by vertue of the spirituall ligatures and ties of faith (which is Gods ordinance to this end) wee haue no lesse reall coniunction (though we cannot see it) than naturall head and members haue.
yet by virtue of the spiritual ligatures and ties of faith (which is God's Ordinance to this end) we have no less real conjunction (though we cannot see it) than natural head and members have.
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Wee cannot see the coniunction betwixt man and wife, who yet are one flesh, though they are a thousand miles asunder, by vertue of that contract and couenant of God betwixt them.
we cannot see the conjunction betwixt man and wife, who yet Are one Flesh, though they Are a thousand miles asunder, by virtue of that contract and Covenant of God betwixt them.
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The vnion betwixt the beasts and the wheeles in Ezekiels vision was not visible, yet it was reall,
The Union betwixt the beasts and the wheels in Ezekiel's vision was not visible, yet it was real,
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because the spirit of the beasts was in the wheeles, which made them moue together and stand still together.
Because the Spirit of the beasts was in the wheels, which made them move together and stand still together.
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1721
So it is betwixt our Head and vs. If therefore by vertue of this vnion we doe not daunce after natures pipe, which the Apostle calleth, walking after the flesh, or sowing to the flesh, or fulfilling the lusts of the flesh, but are moued to walke after the spirit, so to runne that we may obtaine, not to be clogged with the earth,
So it is betwixt our Head and us If Therefore by virtue of this Union we do not dance After nature's pipe, which the Apostle calls, walking After the Flesh, or sowing to the Flesh, or fulfilling the Lustiest of the Flesh, but Are moved to walk After the Spirit, so to run that we may obtain, not to be clogged with the earth,
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1722
but to haue our conuersation in heauen, to sit with Christ in heauenly places, and in our whole course (though with much strife and reluctation) to moue vpwards,
but to have our Conversation in heaven, to fit with christ in heavenly places, and in our Whole course (though with much strife and reluctation) to move upwards,
cc-acp pc-acp vhi po12 n1 p-acp n1, p-acp vvb p-acp np1 p-acp j n2, cc p-acp po12 j-jn n1 (cs p-acp d n1 cc n1) pc-acp vvi av-j,
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1723
then may we safely say, that we are members of Christ.
then may we safely say, that we Are members of christ.
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1724
The third signe of our being a member of Christ is, if we worke for the head.
The third Signen of our being a member of christ is, if we work for the head.
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1725
As the whole naturall bodie is vnder the obedience of the head:
As the Whole natural body is under the Obedience of the head:
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1726
so the whole spirituall bodie doth worke for its head, as for its king and soueraigne.
so the Whole spiritual body does work for its head, as for its King and sovereign.
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1727
If the head be warred against, the foot runneth, or standeth, and the hand doth defend:
If the head be warred against, the foot Runneth, or Stands, and the hand does defend:
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1728
if the head be in peace, the whole bodie maintaineth its honour, vseth meanes to better vnderstanding, to ripen iudgement, to corroborate memorie, to quicken senses,
if the head be in peace, the Whole body maintaineth its honour, uses means to better understanding, to ripen judgement, to corroborate memory, to quicken Senses,
cs dt n1 vbb p-acp n1, dt j-jn n1 vvz po31 n1, vvz n2 p-acp jc n1, pc-acp vvi n1, pc-acp vvi n1, pc-acp vvi n2,
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1729
and to performe other offices vnto it. So must we worke for Christ: he must increase, we must decrease.
and to perform other Offices unto it. So must we work for christ: he must increase, we must decrease.
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1730
All our labour must be to maintaine his honour:
All our labour must be to maintain his honour:
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1731
therefore wee must denie our selues, to wit, our naturall iudgements, wills, affections, and the worth of our worke• •hat Christ may be all in all vnto vs, and wee may cry out with that blessed Martyr, None to Christ, none to Christ.
Therefore we must deny our selves, to wit, our natural Judgments, wills, affections, and the worth of our worke• •hat christ may be all in all unto us, and we may cry out with that blessed Martyr, None to christ, none to christ.
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1732
Oh that we had hearts to try our selues by these signes!
O that we had hearts to try our selves by these Signs!
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1733
How great will our comfort be if we can finde our selues to be members of Christ!
How great will our Comfort be if we can find our selves to be members of christ!
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1734
Some men ioy that their armes and legs are members of sound and healthfull bodies:
some men joy that their arms and legs Are members of found and healthful bodies:
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1735
but it is no matter though the outer man perish, so long as the inward man by being a member of Christ is renewed daily.
but it is no matter though the outer man perish, so long as the inward man by being a member of christ is renewed daily.
cc-acp pn31 vbz dx n1 cs dt j n1 vvi, av av-j c-acp dt j n1 p-acp vbg dt n1 pp-f np1 vbz vvn av-j.
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1736
I bowe therefore the knees of my heart vnto the Father of our Lord Iesus Christ, and beseech him, that hee would grant, both to you all,I bow Therefore the knees of my heart unto the Father of our Lord Iesus christ, and beseech him, that he would grant, both to you all,
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1737
and me, and all Gods people, that wee may for euer proue our selues to be borne againe, to receiue heauenly motion from Christ,
and me, and all God's people, that we may for ever prove our selves to be born again, to receive heavenly motion from christ,
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1738
and to worke for him, that so wee may proue our selues to be his members.
and to work for him, that so we may prove our selves to be his members.
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1739
I will open a little light vnto you in these three points.
I will open a little Light unto you in these three points.
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1740
We may know our selues to be borne againe, if God haue giuen vs a conscionable care to nourish the hid man of the heart.
We may know our selves to be born again, if God have given us a conscionable care to nourish the hid man of the heart.
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1741
Euery thing hath a naturall instinct to nourish it selfe, so soone as it hath a naturall production: euen so must wee haue.
Every thing hath a natural instinct to nourish it self, so soon as it hath a natural production: even so must we have.
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1742
For therefore Peter saith, As new borne babes, desire the sincere milke of the word, that yee may grow thereby. For Therefore Peter Says, As new born babes, desire the sincere milk of the word, that ye may grow thereby.
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1743
As babes desire the mothers dug, so must our soules (if they be regenerated) desire the word of God.
As babes desire the mother's dug, so must our Souls (if they be regenerated) desire the word of God.
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1744
How is that? I answer:
How is that? I answer:
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1745
First, wee must desire it vnappeasably. Giue a childe houses and lands, gold and gaine, profit and pleasure,
First, we must desire it vnappeasably. Give a child houses and Lands, gold and gain, profit and pleasure,
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1746
and nothing will content it but a dug: so all the world is worth nothing to Gods babes without the word;
and nothing will content it but a dug: so all the world is worth nothing to God's babes without the word;
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1747
as Dauid saith, The word of thy mouth is dearer vnto me than thousands of gold and siluer. as David Says, The word of thy Mouth is Dearer unto me than thousands of gold and silver.
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1748
Secondly, we must desire the word constantly.
Secondly, we must desire the word constantly.
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1749
Little children doe not onely desire the dugge waking, but when they are asleepe their lips will be going: Little children do not only desire the dug waking, but when they Are asleep their lips will be going:
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1750
so Gods babes (though they being ouertaken with drowsinesse cry out with the Spouse, I sleepe ) yet their hearts awake, and when they are most drowsie they will be nibbling vpon the word;
so God's babes (though they being overtaken with drowsiness cry out with the Spouse, I sleep) yet their hearts awake, and when they Are most drowsy they will be nibbling upon the word;
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1751
yea they cannot be content without it.
yea they cannot be content without it.
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1752
For looke as the needle of a Diall doth nothing but tremble and shake, and hath no rest till it be turned vpon the North pole:
For look as the needle of a Dial does nothing but tremble and shake, and hath no rest till it be turned upon the North pole:
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1753
so the heart of Gods childe can haue no peace in any degree of securitie, till it be raised feelingly to imbrace the word of God againe.
so the heart of God's child can have no peace in any degree of security, till it be raised feelingly to embrace the word of God again.
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1754
Thirdly, we must desire the word cryingly. Euery one of vs do see the new-borne babe to cry for the dugge: Thirdly, we must desire the word cryingly. Every one of us do see the newborn babe to cry for the dug:
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1755
euen so must we for the word.
even so must we for the word.
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1756
We must cry to God for it, and desire him that we may neuer be without it.
We must cry to God for it, and desire him that we may never be without it.
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1757
Thus we shall resemble that man after Gods owne heart, whose soule longed and fainted for the Courts of the Lord.
Thus we shall resemble that man After God's own heart, whose soul longed and fainted for the Courts of the Lord.
av pns12 vmb vvi d n1 p-acp n2 d n1, rg-crq n1 vvd cc vvd p-acp dt n2 pp-f dt n1.
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1758
Fourthly, we must desire the word by supernaturall instinct. Babes in desiring the dugge doe not respect the profit, the pleasure, the goodnesse,
Fourthly, we must desire the word by supernatural instinct. Babes in desiring the dug do not respect the profit, the pleasure, the Goodness,
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1759
and nourishment of it, but are carried vnto it by a naturall instinct:
and nourishment of it, but Are carried unto it by a natural instinct:
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1760
so we must be addicted vnto the word, not for eloquence, learning, law, or times sake, but by a supernaturall instinct and spirituall inclination, to seeke nourishment from thence from whence we receiued our being in grace.
so we must be addicted unto the word, not for eloquence, learning, law, or times sake, but by a supernatural instinct and spiritual inclination, to seek nourishment from thence from whence we received our being in grace.
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1761
Let these foure be tokens of our n•w •irth, which if wee finde in our soules,
Let these foure be tokens of our n•w •irth, which if we find in our Souls,
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1762
yea but in desire, (prouided there be a purpose and endeuour to increase) let me then say vnto vs all with ioy, that if we care a while we shall be for euer safe.
yea but in desire, (provided there be a purpose and endeavour to increase) let me then say unto us all with joy, that if we care a while we shall be for ever safe.
uh cc-acp p-acp n1, (vvn pc-acp vbi dt n1 cc n1 pc-acp vvi) vvb pno11 av vvi p-acp pno12 d p-acp n1, cst cs pns12 vvb dt n1 pns12 vmb vbi p-acp av j.
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1763
Secondly, we may know that we receiue motion from Christ our head, if our heads and hearts be not moued to the world as the world,
Secondly, we may know that we receive motion from christ our head, if our Heads and hearts be not moved to the world as the world,
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1764
but as it may be (in any of the kindes of it) a testimonie of Gods loue,
but as it may be (in any of the Kinds of it) a testimony of God's love,
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1765
and a necessarie supply for our pilgrimage in this vale of teares.
and a necessary supply for our pilgrimage in this vale of tears.
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1766
It is true •hat Agar may be in the familie for seruice, but Sarah must be mistresse.
It is true •hat Agar may be in the family for service, but Sarah must be mistress.
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1767
Abraham may build a Groue for his delight, •ut hee must not forget God, but call vpon the Lord the euerlasting God there. Abraham may built a Grove for his delight, •ut he must not forget God, but call upon the Lord the everlasting God there.
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1768
The things of this world are but left-hand blessings, and they must be vsed accordingly. We all feele to our griefe, that naturally we are carried to the earth:
The things of this world Are but Left hand blessings, and they must be used accordingly. We all feel to our grief, that naturally we Are carried to the earth:
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1769
but Christ swayeth his members another w•y.
but christ swayeth his members Another w•y.
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1770
For as it is wi•h the waters of the Sea, though by their naturall course they follow the Center,
For as it is wi•h the waters of the Sea, though by their natural course they follow the Centre,
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1771
yet by obedience to the Moone they are subiect to her motion, and so turne and returne, ebbe and flow,
yet by Obedience to the Moon they Are Subject to her motion, and so turn and return, ebb and flow,
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1772
and are kept in continuall motion to keepe them from corruption:
and Are kept in continual motion to keep them from corruption:
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1773
so is it with Christs members, though by their owne motion they are carried to the ear•h,
so is it with Christ members, though by their own motion they Are carried to the ear•h,
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1774
yet by obedience to Christ their first mouer they seeke the things that are aboue to keepe themselues from corrupting.
yet by Obedience to christ their First mover they seek the things that Are above to keep themselves from corrupting.
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1775
Lastly, we may know that we as members doe worke for Christ, if we seeke to aduance the honour of Christ in all things, but especially in our selues.
Lastly, we may know that we as members do work for christ, if we seek to advance the honour of christ in all things, but especially in our selves.
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1776
If we looke into our owne soules, wee shall finde that there is a cursed carnall wisdome which will worke a glorying in our worldly happinesse, and an aduancing of our owne righteousnesse and moralitie, together with a drawing vs to pride our selues in the many graces which God hath giuen vs. But if wee can wisely separate the worke of Christ from our owne working:
If we look into our own Souls, we shall find that there is a cursed carnal Wisdom which will work a glorying in our worldly happiness, and an advancing of our own righteousness and morality, together with a drawing us to pride our selves in the many graces which God hath given us But if we can wisely separate the work of christ from our own working:
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1777
and when we feelingly consider our selues, cry out with that holy Martyr, I am hell, Lord, I am hell;
and when we feelingly Consider our selves, cry out with that holy Martyr, I am hell, Lord, I am hell;
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1778
and with the blessed Apostle, I am the least of Saints, I am the chiefe of sinners;
and with the blessed Apostle, I am the least of Saints, I am the chief of Sinners;
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1779
and notwithstanding all the graces that are in vs, to say in humble wise with the same Apostle, I thanke God through Iesus Christ our Lord:
and notwithstanding all the graces that Are in us, to say in humble wise with the same Apostle, I thank God through Iesus christ our Lord:
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1780
and againe, thanks be to God for his vnspeakable gift: and again, thanks be to God for his unspeakable gift:
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1781
then with a holy confidence in the merits of our Sauiour, wee may write our selues members of Christ.
then with a holy confidence in the merits of our Saviour, we may write our selves members of christ.
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1782
Thus I hope that (through Gods goodnesse) I haue in some measure satisfied the first demand,
Thus I hope that (through God's Goodness) I have in Some measure satisfied the First demand,
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1783
and made it appeare vnto vs how wee may discerne our selues to be the members of Christ.
and made it appear unto us how we may discern our selves to be the members of christ.
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1784
The second question may be this: The second question may be this:
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1785
What are those gifts which we doe receiue in our ingrafting into Christ, by which it may be manifested vnto vs that we are new creatures and in Christ? I answer, that there are many gifts which God bestowes vpon vs at that time:What Are those Gifts which we do receive in our engrafting into christ, by which it may be manifested unto us that we Are new creatures and in christ? I answer, that there Are many Gifts which God bestows upon us At that time:
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1786
but I shall onely speake of those that are most sensible in their working, as being most manifest discouerers of our new estates in Christ. These gifts are two.
but I shall only speak of those that Are most sensible in their working, as being most manifest discoverers of our new estates in christ. These Gifts Are two.
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1787
The first is the death of sinne: the second is the life of grace. Sinne must die and by degrees perish;
The First is the death of sin: the second is the life of grace. Sin must die and by Degrees perish;
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1788
Grace must liue and by degrees flourish in vs, if we be new creatures in Christ.
Grace must live and by Degrees flourish in us, if we be new creatures in christ.
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1789
First, sinne must die in vs. This the Apostle expresseth by mortifying our earthly members, by crucifying the old man with the lusts thereof, and by casting off concerning our conuersation in times past, which is corrupt through the deceiueable lusts.
First, sin must die in us This the Apostle Expresses by mortifying our earthly members, by crucifying the old man with the Lustiest thereof, and by casting off Concerning our Conversation in times past, which is corrupt through the deceivable Lustiest.
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1790
For the effecting whereof I would haue you distinctly conceiue these two points. First, what we must doe against sinne.
For the effecting whereof I would have you distinctly conceive these two points. First, what we must do against sin.
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1791
Secondly, what we must suffer for the death of sinne.
Secondly, what we must suffer for the death of sin.
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1792
As for our doing against sinne, we must imitate the crucifying of Iesus Christ, which is an exact patterne of Gods iustice against sinne.
As for our doing against sin, we must imitate the crucifying of Iesus christ, which is an exact pattern of God's Justice against sin.
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1793
First, wee must attache sinne, by not suffering it freely to doe that mischiefe which it hath done.
First, we must attache sin, by not suffering it freely to do that mischief which it hath done.
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1794
It hath conuersed formerly in our soules without controll, but now we must begin to thinke that it is possible for sin to be our enemie.
It hath conversed formerly in our Souls without control, but now we must begin to think that it is possible for since to be our enemy.
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1795
We must suspect it of felonie and treason against God;
We must suspect it of felony and treason against God;
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1796
therefore we must lay hands vpon it, and resolue that it shall not haue that liberty to play its prancks as it hath had.
Therefore we must lay hands upon it, and resolve that it shall not have that liberty to play its pranks as it hath had.
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1797
This counsell Paul giues to the Romanes when he saith, Let not sinne reigne; that is, call the authoritie of it into question, giue not your members as weapons vnto it, call in your forces from it,
This counsel Paul gives to the Romans when he Says, Let not sin Reign; that is, call the Authority of it into question, give not your members as weapons unto it, call in your forces from it,
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1798
and put it in hold that it may be forth-comming to answer that which shall be laid vnto its charge.
and put it in hold that it may be forthcoming to answer that which shall be laid unto its charge.
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1799
Secondly, We must arraigne sinne, by bringing of it vnto a iudiciall triall before the barre of our consciences, as before Gods deputie.
Secondly, We must arraign sin, by bringing of it unto a judicial trial before the bar of our Consciences, as before God's deputy.
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1800
We must examine it vpon the dishonour which it hath done to the God of mercy, the wounds it hath made in our soules,
We must examine it upon the dishonour which it hath done to the God of mercy, the wounds it hath made in our Souls,
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1801
and the hurt it hath done to all which wee are and haue:
and the hurt it hath done to all which we Are and have:
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1802
want of this it was that God complained of by Ieremy, when hee hearkened and heard,
want of this it was that God complained of by Ieremy, when he harkened and herd,
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1803
and no man spake aright, saying, What haue I done? That is, no man betweene God and his owne soule called his sinne to an account.
and no man spoke aright, saying, What have I done? That is, no man between God and his own soul called his sin to an account.
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1804
Thirdly, wee must indite sinne, by making the accusation of it as large as the flying booke of Zacharies curses. As if we should say;
Thirdly, we must indite sin, by making the accusation of it as large as the flying book of Zacharies curses. As if we should say;
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1805
O my God, this rebell sinne dishonoureth thee, defaceth thy image, makes me like the deuill, hides thy fatherly countenance from me, grieues thy spirit, Oh my God, this rebel sin Dishonors thee, defaceth thy image, makes me like the Devil, hides thy fatherly countenance from me, grieves thy Spirit,
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1806
and wounds my conscience, and the like. Thus the prodigall laid to the charge of sinne, that he died for hunger, that he had sinned against heauen, that he departed from his father, and that he was not worthy to be his sonne. and wounds my conscience, and the like. Thus the prodigal laid to the charge of sin, that he died for hunger, that he had sinned against heaven, that he departed from his father, and that he was not worthy to be his son.
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1807
Fourthly, we must condemne sinne by iudging of it out of measure sinfull, and our selues for it worthy of eternall wrath. Fourthly, we must condemn sin by judging of it out of measure sinful, and our selves for it worthy of Eternal wrath.
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1808
Marke the words of the Prophet, Yee shall remember your wickednesse and your deeds which were not good, Mark the words of the Prophet, Ye shall Remember your wickedness and your Deeds which were not good,
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1809
and shall (iudge) your selues worthy to haue beene destroyed for your iniquities and abhominations. and shall (judge) your selves worthy to have been destroyed for your iniquities and abominations.
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1810
Thus the Prodigall iudged himselfe not worthy to be called his fathers sonne.
Thus the Prodigal judged himself not worthy to be called his Father's son.
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1811
Most of vs iudge our selues better than we are, because we compare our selues with our selues, Most of us judge our selves better than we Are, Because we compare our selves with our selves,
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1812
and with them that are worse:
and with them that Are Worse:
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1813
some iudge themselues worse than they are, as some few poore afflicted soules, who being ouer-borne with the violence of temptation, cannot see themselues in Christ but in the Law:
Some judge themselves Worse than they Are, as Some few poor afflicted Souls, who being overborne with the violence of temptation, cannot see themselves in christ but in the Law:
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1814
but we must passe righteous iudgement, and that without repeale. Fiftly, we must execute sinne: and to this end we must doe three things.
but we must pass righteous judgement, and that without repeal. Fifty, we must execute sin: and to this end we must do three things.
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1815
First, wee must make a crosse for it, by crossing and thwarting all the slights and fetches of sinne whereby it would gaine vpon vs. And this must be by caring and speedy paines-taking in our soules both after the pardon of sinne, and after power against it:
First, we must make a cross for it, by crossing and thwarting all the slights and Fetches of sin whereby it would gain upon us And this must be by caring and speedy painstaking in our Souls both After the pardon of sin, and After power against it:
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1816
by apologie, or clearing of our selues, and vomiting the poyson of sin vp by hearty confession so soone as it is committed:
by apology, or clearing of our selves, and vomiting the poison of since up by hearty Confessi so soon as it is committed:
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1817
by indignation, in renouncing all friendship with sinne, and being angry with our selues that we should be such varlets as to commit it:
by Indignation, in renouncing all friendship with sin, and being angry with our selves that we should be such varlets as to commit it:
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1818
by fearing lest we should fall into it againe:
by fearing lest we should fallen into it again:
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1819
by desiring spirituall communion and fellowship with God in Christ in the vse of such meanes as God hath appointed for our strengthning:
by desiring spiritual communion and fellowship with God in christ in the use of such means as God hath appointed for our strengthening:
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1820
by Zeale, burning vp and consuming all fleshly loue and desire after sinne, and all sluggishnesse to the practise of contrary graces:
by Zeal, burning up and consuming all fleshly love and desire After sin, and all sluggishness to the practice of contrary graces:
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1821
by reuenge, depriuing it of that which doth maintaine it, that is, not onely the lusts of pleasure and profit,
by revenge, depriving it of that which does maintain it, that is, not only the Lustiest of pleasure and profit,
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1822
but the garment spotted by the flesh, together with all occasions which may either draw on sinne,
but the garment spotted by the Flesh, together with all occasions which may either draw on sin,
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1823
or incourage it to be the more bold, or take new hold vpon vs, as excesse in our Christian libertie, either in the vse of our meats, drinks, or cloathing.
or encourage it to be the more bold, or take new hold upon us, as excess in our Christian liberty, either in the use of our Meats, drinks, or clothing.
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1824
Of these parts is the crosse of sinne excellently framed to bring it vnto death. Secondly, wee must number sinne amongst theeues before wee will execute it.
Of these parts is the cross of sin excellently framed to bring it unto death. Secondly, we must number sin among thieves before we will execute it.
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1825
Wee vse not to execute any but those which are malefactors:
we use not to execute any but those which Are malefactors:
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1826
to this end therefore wee must account sinne so, and reckon it to be as odious as may bee.
to this end Therefore we must account sin so, and reckon it to be as odious as may be.
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1827
For thus wee shall both keepe our selues from danger, when the very thought of the greatnesse of it doth affright vs:
For thus we shall both keep our selves from danger, when the very Thought of the greatness of it does affright us:
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1828
as also we shall manifest our hatred of sinne, when all the rhetoricke and eloquence we haue is little enough to set out the deformitie of it.
as also we shall manifest our hatred of sin, when all the rhetoric and eloquence we have is little enough to Set out the deformity of it.
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1829
Thirdly, for the executing of sinne wee must die with Christ:
Thirdly, for the executing of sin we must die with christ:
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1830
for by faith we must set our selues in his roome, and feele so neere an vnion betwixt him and vs, that his death may really be ours,
for by faith we must Set our selves in his room, and feel so near an Union betwixt him and us, that his death may really be ours,
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1831
and wee virtually die in him. Then shall we haue our iust plea against all allurements to sinne;
and we virtually die in him. Then shall we have our just plea against all allurements to sin;
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1832
How shall we that are dead to sinne liue yet therein? We cannot and be in Christ too: How shall we that Are dead to sin live yet therein? We cannot and be in christ too:
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1833
for he that hath suffered in the flesh (saith Peter) hath ceased from sin, that he hence-forward should liue, (as much time as remaineth in the flesh) not after the lusts of men,
for he that hath suffered in the Flesh (Says Peter) hath ceased from since, that he henceforward should live, (as much time as remains in the Flesh) not After the Lustiest of men,
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1834
but after the will of God. but After the will of God.
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1835
Thus (deare Christians) haue I taught you what wee must doe against sinne that sinne may die:
Thus (deer Christians) have I taught you what we must do against sin that sin may die:
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1836
which because it cannot be without our passion and suffering; therefore in the second place consider what wee must suffer for the death of sinne.
which Because it cannot be without our passion and suffering; Therefore in the second place Consider what we must suffer for the death of sin.
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1837
My hope and desire is, that as your soules haue gone along with me hitherto, so they shall still hold out vnwearied in such sauing points of diuinitie.
My hope and desire is, that as your Souls have gone along with me hitherto, so they shall still hold out unwearied in such Saving points of divinity.
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1838
We must suffer for the death of sinne, some things that goe before it; some things that come with it;
We must suffer for the death of sin, Some things that go before it; Some things that come with it;
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1839
and some things that doe follow after it. First, yee know that, ordinarily, sicknesse goeth before death:
and Some things that do follow After it. First, ye know that, ordinarily, sickness Goes before death:
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1840
so we must be sicke of sinne.
so we must be sick of sin.
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1841
As a man that is stomack-sicke can haue no ease till the humors be abated one way or other:
As a man that is stomach-sick can have no ease till the humours be abated one Way or other:
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1842
so must it be betweene vs and sinne till sinne be abated.
so must it be between us and sin till sin be abated.
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1843
Looke vpon Dauid, and you shall see that his bones were troubled, his soule was vexed, his heart fainted, his eies were dimmed, his bed was washed, his couch was watered,
Look upon David, and you shall see that his bones were troubled, his soul was vexed, his heart fainted, his eyes were dimmed, his Bed was washed, his couch was watered,
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1844
and all because he knew his iniquities and his sinne was euer before him.
and all Because he knew his iniquities and his sin was ever before him.
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1845
When Dauid was thus sicke of sinne, there was hope that the graue should be digged for it ere long: When David was thus sick of sin, there was hope that the graven should be dug for it ere long:
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1846
meane while the spirit within him compelled him to goe to the Physitian of his soule,
mean while the Spirit within him compelled him to go to the physician of his soul,
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1847
and say, O Lord heale mee, for my bones are vexed:
and say, Oh Lord heal me, for my bones Are vexed:
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1848
And againe, O Lord deliuer my soule, that the bones which thou hast broken may reio•ce.
And again, Oh Lord deliver my soul, that the bones which thou hast broken may reio•ce.
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1849
Secondly, yee know that two things come with death; namely, decay of senses, and pangs of death:
Secondly, ye know that two things come with death; namely, decay of Senses, and pangs of death:
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1850
so these two things also we must suffer for the death of sin. Our sense of sinne must decay:
so these two things also we must suffer for the death of since. Our sense of sin must decay:
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1851
our eies must feebly behold the obiects by which •inne is nourished.
our eyes must feebly behold the objects by which •inne is nourished.
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1852
We must turne them away from beholding vanitie with pleasure, our eares must not endure to heare of it, as I haue said before. We must turn them away from beholding vanity with pleasure, our ears must not endure to hear of it, as I have said before.
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1853
Our senses abused are the Deuils cinque-ports, both to let out that wickednesse which is bred in our hearts, and to let in that which by the aduersarie is sowed in the field of Gods creatures:
Our Senses abused Are the Devils Cinque Ports, both to let out that wickedness which is bred in our hearts, and to let in that which by the adversary is sowed in the field of God's creatures:
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1854
when therefore we doe challenge them from the Deuill, and sense them for Gods vses, as Iob, when he made a couenant with his eyes;
when Therefore we do challenge them from the devil, and sense them for God's uses, as Job, when he made a Covenant with his eyes;
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1855
and Dauid, when hee would hearken what the Lord will say, and the like: then doe •hey decay and perish from sinne, and from vncleannesse.
and David, when he would harken what the Lord will say, and the like: then do •hey decay and perish from sin, and from uncleanness.
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1856
Againe, we must finde, to the griefe and v•x•tion of our naturall estate, that our sinnes doe struggle and striue as for life and are vnwilling to die.
Again, we must find, to the grief and v•x•tion of our natural estate, that our Sins do struggle and strive as for life and Are unwilling to die.
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1857
The Deuill, finding his kingdome in sinne to be diminished, must then or neuer bestirre himselfe, as a she Lion robbe• of her whelpes.
The devil, finding his Kingdom in sin to be diminished, must then or never Bestir himself, as a she lion robbe• of her whelps.
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1858
We know by common experience that the birth of a childe naturall cannot be without paine:
We know by Common experience that the birth of a child natural cannot be without pain:
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1859
so neither can the birth of the new man, that hid man of the Heart.
so neither can the birth of the new man, that hid man of the Heart.
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1860
Was it not a paine to the Israelites to be called out of Aegypt, and in the wildernesse to be fitted for fellowship with God by thunderings, lightnings, earthquakes,
Was it not a pain to the Israelites to be called out of Egypt, and in the Wilderness to be fitted for fellowship with God by thunderings, lightnings, earthquakes,
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1861
and the like? It is no lesse to all Gods Sonnes, whom he calleth out of the Aegypt of sin, whereof Pharaohs Aegypt was but a type and shadow.
and the like? It is no less to all God's Sons, whom he calls out of the Egypt of since, whereof Pharaohs Egypt was but a type and shadow.
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1862
Therefore was Dauid cast into the deepe, out of which hee called vnto God:
Therefore was David cast into the deep, out of which he called unto God:
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1863
and when Ionas was of a prodigall to become a conuert, he cried vnto God out of the belly of hell.
and when Ionas was of a prodigal to become a convert, he cried unto God out of the belly of hell.
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1864
Thirdly, yee know that two things also follow after death, to wit, coldnesse and putr•faction: euen so these two things also we must suffer for the death of sinne: Thirdly, ye know that two things also follow After death, to wit, coldness and putr•faction: even so these two things also we must suffer for the death of sin:
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1865
for first, sinne must be cold in vs:
for First, sin must be cold in us:
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1866
Before it was, as it were, our life bloud (in our account) without which we could not liue.
Before it was, as it were, our life blood (in our account) without which we could not live.
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1867
If euer we shewed any actiuitie, it was in sinning:
If ever we showed any activity, it was in sinning:
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1868
we rushed into wickednesse, as a horse into the battaile, we drunke iniquitie, like as the wilde Asse doth water.
we rushed into wickedness, as a horse into the battle, we drunk iniquity, like as the wild Ass does water.
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1869
But now our heat is much abated.
But now our heat is much abated.
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1870
As it was with Iob, when God had brought him to see himselfe, hee was cold in his pleadings against God,
As it was with Job, when God had brought him to see himself, he was cold in his pleadings against God,
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1871
and said, Once haue I spoken, but I will answer no more, yea twice, but I will proceed no further:
and said, Once have I spoken, but I will answer no more, yea twice, but I will proceed no further:
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1872
so it is with all Gods people;
so it is with all God's people;
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1873
so that if euer they fall into sinne againe, they are very bu•glers at it, they cannot hide it,
so that if ever they fallen into sin again, they Are very bu•glers At it, they cannot hide it,
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1874
and colour it as they did before, they cannot giue it the full strength and force of will and affections:
and colour it as they did before, they cannot give it the full strength and force of will and affections:
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1875
yea as there is great difference betwixt the naturall worke of a childe and of a man;
yea as there is great difference betwixt the natural work of a child and of a man;
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1876
so is there no lesse difference betwixt sinne in the childe of God, (in whom it waxeth more cold euery day than other) and in the wicked, who is a man in sinning,
so is there no less difference betwixt sin in the child of God, (in whom it Waxes more cold every day than other) and in the wicked, who is a man in sinning,
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1877
and in whom it is vigorous, and (like the Leuiathan in the sea) in its owne proper element.
and in whom it is vigorous, and (like the Leviathan in the sea) in its own proper element.
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1878
Secondly, sinne must, as it were, stinke in our nostrils.
Secondly, sin must, as it were, stink in our nostrils.
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1879
It must be like Lazarus in the graue, of whom it was said, he stinketh alreadie. As therefore Dauids enemies said to him, Fie vpon thee, fie vpon thee:
It must be like Lazarus in the graven, of whom it was said, he stinketh already. As Therefore David enemies said to him, Fie upon thee, fie upon thee:
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1880
so must we with loathing say to sinne.
so must we with loathing say to sin.
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1881
The Prophet speaking of those that should be true conuerts from Idolatrie, saith, Yee shall pollute the couerings of the Images of siluer,
The Prophet speaking of those that should be true converts from Idolatry, Says, Ye shall pollute the coverings of the Images of silver,
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1882
and the rich ornament of thine Images of gold, and cast them away, as a menstruous clout,
and the rich ornament of thine Images of gold, and cast them away, as a menstruous clout,
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1883
and thou shalt say vnto it, Get thee hence. Thus mu•t all true Conuerts deale with all sin.and thou shalt say unto it, Get thee hence. Thus mu•t all true Converts deal with all since.
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1884
If the righteous man can smell sin and iniquity euen in his holy offerings, in which respect our righteousnes is as a menstruous and polluted cloth:
If the righteous man can smell since and iniquity even in his holy offerings, in which respect our righteousness is as a menstruous and polluted cloth:
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1885
how much more must a penitent man smell hell in his sinne, to make him to abhorre it for euermore!
how much more must a penitent man smell hell in his sin, to make him to abhor it for evermore!
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1886
Me thinkes now (my beloued) I haue laid a glasse before you, wherein you may view your soules:
Me thinks now (my Beloved) I have laid a glass before you, wherein you may view your Souls:
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1887
God make it to cause a comfortable •eflexion vpon you, that yee may see your owne pictures.
God make it to cause a comfortable •eflexion upon you, that ye may see your own pictures.
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1888
My hope is, that the more yee view it, the more yee shall see that it is none other,
My hope is, that the more ye view it, the more ye shall see that it is none other,
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1889
but what yee feelingly and from experience finde to be wrought in you alreadie towards the eternall death of your cursed enemie.
but what ye feelingly and from experience find to be wrought in you already towards the Eternal death of your cursed enemy.
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1890
Yet yee must goe one step further (as I haue told you:) for as sinne must die and perish, Yet ye must go one step further (as I have told you:) for as sin must die and perish,
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1891
so grace must liue and florish.
so grace must live and flourish.
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1892
The second gift therefore which we doe receiue, in our grafting into Christ, is a new life. This is called the life of Iesus, and the life of God, and liuing after the will of God, and Christs liuing in vs, & liuing vnto God, and obeying from the heart vnto the forme of doctrine to which we are deliuered, and the like.
The second gift Therefore which we do receive, in our grafting into christ, is a new life. This is called the life of Iesus, and the life of God, and living After the will of God, and Christ living in us, & living unto God, and obeying from the heart unto the Form of Doctrine to which we Are Delivered, and the like.
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1893
Looke as when there shall be a new heauens and a new earth, wherein righteousnesse shall dwell (as Peter speaketh,) there shall be a new life, and a new m•nner of liuing (for wee shall not need the ordinarie supplies in this world for our necessities or infirmities,
Look as when there shall be a new heavens and a new earth, wherein righteousness shall dwell (as Peter speaks,) there shall be a new life, and a new m•nner of living (for we shall not need the ordinary supplies in this world for our necessities or infirmities,
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1894
when the Lambe shall be all in all vnto vs:) so when wee are new creatures in Christ Iesus, wee doe receiue a new life,
when the Lamb shall be all in all unto us:) so when we Are new creatures in christ Iesus, we do receive a new life,
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1895
and a new manner of liuing. The old course of sinning cannot agree with this estate.
and a new manner of living. The old course of sinning cannot agree with this estate.
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1896
He that is in Christ must not walke after the flesh, but after the spirit. He that is in christ must not walk After the Flesh, but After the Spirit.
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1897
Hence is it that Christ saith, He that abideth in mee, and I in him, the same bringeth forth much fruit:
Hence is it that christ Says, He that Abideth in me, and I in him, the same brings forth much fruit:
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1898
And Iohn doth strongly second it, saying, If we say that we haue fellowship with him, and walke in darknesse, we lie.
And John does strongly second it, saying, If we say that we have fellowship with him, and walk in darkness, we lie.
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1899
As therefore when we looke vpon the Impes which we haue grafted, and see them bring forth bud, leafe and fruit, we reioyce in the worke of our hands, and say they take well:
As Therefore when we look upon the Imps which we have grafted, and see them bring forth bud, leaf and fruit, we rejoice in the work of our hands, and say they take well:
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1900
so when we looke vpon our selues, who are grafted into Christ, and see that wee bring forth the fruits of r•ghteousnesse, which are by Iesus, wee may reioyce in the worke of Gods hands (who hath wrought all our workes for vs) and say that we take well.
so when we look upon our selves, who Are grafted into christ, and see that we bring forth the fruits of r•ghteousnesse, which Are by Iesus, we may rejoice in the work of God's hands (who hath wrought all our works for us) and say that we take well.
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1901
The Spirit of Christ, which, in our grafting into him, he conueigheth vnto vs, is a Spirit of life: it is an actiue and operatiue Spirit, in which respect the second Adam is called a quickening Spirit. What must we doe now? I will tell you: The Spirit of christ, which, in our grafting into him, he conueigheth unto us, is a Spirit of life: it is an active and operative Spirit, in which respect the second Adam is called a quickening Spirit. What must we do now? I will tell you:
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1902
Seeing those that are new creatures in Christ, must liue a new life, therefore euery one of vs must trie whether we haue this new life in vs, yea or no. Seeing those that Are new creatures in christ, must live a new life, Therefore every one of us must try whither we have this new life in us, yea or no.
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1903
I know that the newest life wee can procure, cannot deserue Gods presence and fauour,
I know that the Newest life we can procure, cannot deserve God's presence and favour,
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1904
yet by Gods gratious acceptation, it giues a fit qualification for the entertainment of such a guest as God is.
yet by God's gracious acceptation, it gives a fit qualification for the entertainment of such a guest as God is.
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1905
For if to bring vs vnto Kings, we must not be base and sordid in our persons and conuersations,
For if to bring us unto Kings, we must not be base and sordid in our Persons and conversations,
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1906
yea we must be acquainted with fit complements for such a presence (for Mordecai might not enter into the Kings gate when hee was clothed with sackcloth:
yea we must be acquainted with fit compliments for such a presence (for Mordecai might not enter into the Kings gate when he was clothed with Sackcloth:
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1907
) much more must we be furnished with fit complements and qualities for the presence of God in Christ, ) much more must we be furnished with fit compliments and qualities for the presence of God in christ,
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1908
and to haue communion and fellowship with him.
and to have communion and fellowship with him.
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1909
Lift we vp our hearts then, and let vs consider whether we haue this life in vs yea or no. Lift we up our hearts then, and let us Consider whither we have this life in us yea or no.
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1910
It may be you will say, How shall we know whether we haue this new life of the new creature? I answer, that this may be discouered vnto vs two waies. 1. By our aptnesse in procuring the helps of life. 2. By our imployment of our strength in the acts of life.
It may be you will say, How shall we know whither we have this new life of the new creature? I answer, that this may be discovered unto us two ways. 1. By our aptness in procuring the helps of life. 2. By our employment of our strength in the acts of life.
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1911
First, Where there is the life of grace, there is an aptnesse to preserue it selfe by procuring the helpes of life.
First, Where there is the life of grace, there is an aptness to preserve it self by procuring the helps of life.
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1912
Now, these helpes doe either respect our selues, or our enemies. That which respects our selues is fit maintenance for grace.
Now, these helps do either respect our selves, or our enemies. That which respects our selves is fit maintenance for grace.
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1913
Grace thriues not where it cannot bee maintained, and wheresoeuer it is it will seeke for more. Grace thrives not where it cannot be maintained, and wheresoever it is it will seek for more.
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1914
As I said before, that in the very entrance of our new birth, We will as new borne babes desire the sincere milke of the Word:
As I said before, that in the very Entrance of our new birth, We will as new born babes desire the sincere milk of the Word:
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1915
so at that time, when our ingrafting into Christ is more manifested vnto our consciences, wee still ayme at meanes to maintaine and preserue it.
so At that time, when our engrafting into christ is more manifested unto our Consciences, we still aim At means to maintain and preserve it.
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1916
Oh how doe we pray to God, That God would stablish vs by his free Spirit, and not take his holy Spirit from vs? How doe we pant vnto God, That hee would grant vs according to the riches of his glory:
O how do we pray to God, That God would establish us by his free Spirit, and not take his holy Spirit from us? How do we pant unto God, That he would grant us according to the riches of his glory:
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1917
that wee may be strengthened by the Spirit in the inner man, that Christ may dwell in our hearts by faith, that we may be strengthened by the Spirit in the inner man, that christ may dwell in our hearts by faith,
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1918
and that wee may bee rooted and grounded in loue? How doe we hunger and thirst after the good Word of God which is able to saue our soules? As wee doe wry our mouthes with the new borne babe,and that we may be rooted and grounded in love? How do we hunger and thirst After the good Word of God which is able to save our Souls? As we do wry our mouths with the new born babe,
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1919
after the dugge of Gods Word: so with the growne man we haue a good stomacke and appetite vnto it.
After the dug of God's Word: so with the grown man we have a good stomach and appetite unto it.
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1920
The huskes of mans wisdome and humane traditions are hunted after, of those of whom the Apostle saith, Beware of dogges: but the man of God hungreth to heare God speake.
The husks of men Wisdom and humane traditions Are hunted After, of those of whom the Apostle Says, Beware of Dogs: but the man of God hungereth to hear God speak.
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1921
And because he knowes that he is borne againe for the kingdome of God, therfore, though when he meets with the things of this world, he doth thankfully embrace them,
And Because he knows that he is born again for the Kingdom of God, Therefore, though when he meets with the things of this world, he does thankfully embrace them,
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1922
& vse them as if he vsed them not; yet he seekes after the things aboue: aboue the world, the Church; aboue nature, grace;
& use them as if he used them not; yet he seeks After the things above: above the world, the Church; above nature, grace;
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1923
aboue the fauour of Princes, the grace of God; aboue sinne, a Sauiour; aboue earth, heauen.
above the favour of Princes, the grace of God; above sin, a Saviour; above earth, heaven.
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1924
If therefore it be thus with our soules, that, as all creatures do seek their meats sutable to their natures: the Lion, flesh; the Horse, grasse; the Fowles, Wormes; the Catts, Mise; and the Bees, hony;
If Therefore it be thus with our Souls, that, as all creatures do seek their Meats suitable to their nature's: the lion, Flesh; the Horse, grass; the Fowls, Worms; the Catts, Mice; and the Bees, honey;
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1925
so we doe hunt after these things, then haue we entred into this life.
so we do hunt After these things, then have we entered into this life.
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1926
Secondly, Those helpes that doe respect our enemies, are our naturall vigilancy and watchfulnesse, against that which doth thwart and oppose life.
Secondly, Those helps that do respect our enemies, Are our natural vigilancy and watchfulness, against that which does thwart and oppose life.
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1927
And from this head I shall commend vnto you two signes of life. The first is Sensiblenesse of the least degree of death or opposition of life.
And from this head I shall commend unto you two Signs of life. The First is Sensibleness of the least degree of death or opposition of life.
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1928
He that is in an irrecouerable estate, findes not the least degrees of death creeping vpon him,
He that is in an irrecoverable estate, finds not the least Degrees of death creeping upon him,
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1929
and when hee is readie to die, saith, He is well; whereas he that is well is sensible of the least distemper:
and when he is ready to die, Says, He is well; whereas he that is well is sensible of the least distemper:
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1930
but if a man be dead, he doth not feele death it selfe, he heares no alarum to battaile, sees not the approach of any enemy,
but if a man be dead, he does not feel death it self, he hears no alarm to battle, sees not the approach of any enemy,
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1931
nor smels the stinke of any wound: So if we be in a spiritually-dead estate, we feele not killing sinne to approach;
nor smells the stink of any wound: So if we be in a spiritually-dead estate, we feel not killing sin to approach;
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1932
as Solomon saith of the foole, Hee casteth fire-brands, arrowes, and mortall things, and saith, I am not in iest: as Solomon Says of the fool, He Cast firebrands, arrows, and Mortal things, and Says, I am not in jest:
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1933
So we make sport vnto our selues in the committing of sinne, and say, Doe we not liue? Yea,
So we make sport unto our selves in the committing of sin, and say, Do we not live? Yea,
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1934
if we be dead, let God send one letter of defiance vnto vs after another, for our sinnes, we heare and heare not, we know and vnderstand not:
if we be dead, let God send one Letter of defiance unto us After Another, for our Sins, we hear and hear not, we know and understand not:
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1935
and though from •he crowne of the head to the sole o• the foot there be no part whole, nothing but botches and blaines full of corruption,
and though from •he crown of the head to the sole o• the foot there be no part Whole, nothing but botches and blains full of corruption,
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1936
yet wee smell not the stinke of the corruption of our wounds, we runne not to the b•lme of Gilead, wee desire not the good Samaritane to helpe vs:
yet we smell not the stink of the corruption of our wounds, we run not to the b•lme of Gilead, we desire not the good Samaritan to help us:
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1937
but if wee are aliue, oh how doe we scud from death, as the fearfull Hare from the greedie Hound? How doth the least approach of this death by the least sinne, make vs cry out with Paul, Wretched man that I am, who shall deliuer mee from the bodie of this death? Poore Christians, who are deiected and cast downe at the fearefull fight of their owne guiltinesse, the more sensible they are of the death of sinne, the more they cry out of themselues as of dead men:
but if we Are alive, o how do we scud from death, as the fearful Hare from the greedy Hound? How does the least approach of this death by the least sin, make us cry out with Paul, Wretched man that I am, who shall deliver me from the body of this death? Poor Christians, who Are dejected and cast down At the fearful fight of their own guiltiness, the more sensible they Are of the death of sin, the more they cry out of themselves as of dead men:
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1938
whereas if they would passe righteous iudgement, they should conclude that the spirit of life is in them.
whereas if they would pass righteous judgement, they should conclude that the Spirit of life is in them.
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1939
The next signe of life is fighting against that which would take it away. The next Signen of life is fighting against that which would take it away.
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1940
The liuing worme being trod vpon will turne vp the taile, Heare O worme Iacob: so wilt thou,
The living worm being trod upon will turn up the tail, Hear Oh worm Iacob: so wilt thou,
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1941
if thou haue any life in thee.
if thou have any life in thee.
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1942
When the worme feeleth the earth to be shaken, presently it commeth running out of the earth, fearing the approach of the mole:
When the worm feeleth the earth to be shaken, presently it comes running out of the earth, fearing the approach of the mole:
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1943
so if thou liue, when thou feelest the shaking of the cabbin of thy ease and securitie (thy bodie I meane) by paine•, ache•,
so if thou live, when thou Feel the shaking of the cabin of thy ease and security (thy body I mean) by paine•, ache•,
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1944
and diseases, then thou dost presently startle, come to the doore to see what newes, meet thine enemy death, disarme him,
and diseases, then thou dost presently startle, come to the door to see what news, meet thine enemy death, disarm him,
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1945
and pull out his sting, that at the last •he conquest may bee thine.
and pull out his sting, that At the last •he conquest may be thine.
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1946
Againe, is there life in vs? then the Spirit of life doth fight against the flesh, lest, wee liuing after it, do die.
Again, is there life in us? then the Spirit of life does fight against the Flesh, lest, we living After it, do die.
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1947
Oh how doe liuing men striue against the whole bodie of sinne and death? How doth the spirit lust aga•nst the flesh? Yea, how doth the liuing spirit get the vpper hand,
O how do living men strive against the Whole body of sin and death? How does the Spirit lust aga•nst the Flesh? Yea, how does the living Spirit get the upper hand,
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1948
and sight more manfully euery day than other, especially against that sinne which doth most crosse it? I haue kept me from my wickednesse, saith Dauid; that is, that sinne whereunto hee was most inclined:
and sighed more manfully every day than other, especially against that sin which does most cross it? I have kept me from my wickedness, Says David; that is, that sin whereunto he was most inclined:
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1949
euen so must we if we haue this new life.
even so must we if we have this new life.
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1950
This is the way to finde all liuing gr••es to increase, & all sin to be in a decaying estate.
This is the Way to find all living gr••es to increase, & all since to be in a decaying estate.
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1951
For we know that there is no equall match betweene the old man & the new:
For we know that there is no equal match between the old man & the new:
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1952
as God smites the enemies of his people on the checke bone, that is, hee deales not with them as with men,
as God smites the enemies of his people on the check bone, that is, he deals not with them as with men,
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1953
but as with boyes, in stead of opposing them with swords and stau••, hee sends them away with a boxe on the eare:
but as with boys, in stead of opposing them with swords and stau••, he sends them away with a box on the ear:
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1954
so will the liuing spirit deale with the dying flesh, it will master it at the last,
so will the living Spirit deal with the dying Flesh, it will master it At the last,
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1955
as a growne man would a childe, and ouercome it with lesse difficultie, though not without all danger to it selfe.
as a grown man would a child, and overcome it with less difficulty, though not without all danger to it self.
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1956
Secondly, Where there is the life of grace, there will be an imployment of our strength in the acts of life.
Secondly, Where there is the life of grace, there will be an employment of our strength in the acts of life.
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1957
The actions of liuing men are proper to men that are aliue:
The actions of living men Are proper to men that Are alive:
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1958
so are they to these new men. From this head therefore I shall giue you further two sorts of signes;
so Are they to these new men. From this head Therefore I shall give you further two sorts of Signs;
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1959
either such as doe concerne a mans owne indiuiduall person, or those which are shewed for succession in propagating their kinde.
either such as do concern a men own Individu person, or those which Are showed for succession in propagating their kind.
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1960
They which doe concerne a mans person are two. First, if we can freely draw the breath of the new man.
They which do concern a men person Are two. First, if we can freely draw the breath of the new man.
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1961
It is a signe of life to men of the world, if wee can freely draw that breath which God doth offer for the prolonging of naturall life:
It is a Signen of life to men of the world, if we can freely draw that breath which God does offer for the prolonging of natural life:
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1962
so likewise is this a signe of this new life, if wee can freely draw the breath of Gods mouth which God doth breathe vnto the hid man of the heart.
so likewise is this a Signen of this new life, if we can freely draw the breath of God's Mouth which God does breathe unto the hid man of the heart.
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1963
And what breath is this, but the Spirit of the Lord in the Scriptures? Marke therefore,
And what breath is this, but the Spirit of the Lord in the Scriptures? Mark Therefore,
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1964
if wee can draw in the Word of God, to the cooling, comforting, and refreshing of our weary hearts, which pant vnder the burden of sinne,
if we can draw in the Word of God, to the cooling, comforting, and refreshing of our weary hearts, which pant under the burden of sin,
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1965
and if we can put it out againe, both to coole the violence and fierie courses of sinfull men,
and if we can put it out again, both to cool the violence and fiery courses of sinful men,
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1966
and to heat and warme the lukewarme and frozen hearted sonnes of men, this will assure vs that we liue the life of God.
and to heat and warm the lukewarm and frozen hearted Sons of men, this will assure us that we live the life of God.
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1967
The second signe, which doth concerne our persons, is this; If wee doe put ouer our whole bodies and soules to the seruice of God. The second Signen, which does concern our Persons, is this; If we do put over our Whole bodies and Souls to the service of God.
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1968
For as then wee doe liue a naturall life, when we doe imploy all our strength to the seruice of nature:
For as then we do live a natural life, when we do employ all our strength to the service of nature:
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1969
and as then wee doe liue a loyall life to our Soueraigne, when wee are wholly taken vp for his honour and maintenance in good:
and as then we do live a loyal life to our Sovereign, when we Are wholly taken up for his honour and maintenance in good:
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1970
so then wee liue the life of God, which is called a new life, when both in bodie and soule we are taken vp for the seruice of God.
so then we live the life of God, which is called a new life, when both in body and soul we Are taken up for the service of God.
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1971
Dead and cursed Idols serue not them who gaue them all their imaginarie liuelihood, they haue eyes and see not, eares & heare not:
Dead and cursed Idols serve not them who gave them all their imaginary livelihood, they have eyes and see not, ears & hear not:
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1972
but it must be otherwise with vs if we liue.
but it must be otherwise with us if we live.
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1973
Our mindes must be inlightned with the eye-salue of Gods word in some comfortable measure to know our selues and God in Christ;
Our minds must be enlightened with the eyesalve of God's word in Some comfortable measure to know our selves and God in christ;
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1974
our memories must be confirmed to lay vp the promises of God in our hearts;
our memories must be confirmed to lay up the promises of God in our hearts;
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1975
our consciences must be cleared, at the least, to begin to testifie truly of our estates in Christ;
our Consciences must be cleared, At the least, to begin to testify truly of our estates in christ;
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1976
our wills must be inclined to put ouer all that wee are and haue to the honour of our Sauiour;
our wills must be inclined to put over all that we Are and have to the honour of our Saviour;
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1977
our affections must be wooed to runne vnto Christ, and to rowle themselues vpon him for the succour of the whole man;
our affections must be wooed to run unto christ, and to roll themselves upon him for the succour of the Whole man;
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1978
our desires must be insatiably carried after him aboue all things;
our Desires must be insatiably carried After him above all things;
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1979
our bodies must haue all the parts and powers of them directed to doe the will of God cheerefully,
our bodies must have all the parts and Powers of them directed to do the will of God cheerfully,
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1980
and to be weapons of righteousnesse vnto holinesse;
and to be weapons of righteousness unto holiness;
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1981
and because there are failings in euery one of these, therefore we must attend them with godly sorrow, and Because there Are failings in every one of these, Therefore we must attend them with godly sorrow,
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1982
and supply their defects by faith in Christ, in whom all their wants are couered. Thus must our whole liuing man attend vpon the seruice of the liuing God.
and supply their defects by faith in christ, in whom all their Wants Are covered. Thus must our Whole living man attend upon the service of the living God.
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1983
It is true that we owe dutie to others as well as to God; as to countrey, kindred, friends, yea to our selues:
It is true that we owe duty to Others as well as to God; as to country, kindred, Friends, yea to our selves:
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1984
yet all this must be done as seruing the Lord; and then may wee be said to serue the Lord,
yet all this must be done as serving the Lord; and then may we be said to serve the Lord,
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1985
when all our seruice either to him or other is imployed according to Gods will. Oh that we may euer see our selues new creatures by this new seruice!
when all our service either to him or other is employed according to God's will. O that we may ever see our selves new creatures by this new service!
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1986
How easie will it then be for vs to see vs in Christ prepared vnto good works to the glory of God & our eternall comfort?
How easy will it then be for us to see us in christ prepared unto good works to the glory of God & our Eternal Comfort?
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1987
Lastly, that signe of life which is shewed in propagating our kinde is this, If we striue to beget others to God.
Lastly, that Signen of life which is showed in propagating our kind is this, If we strive to beget Others to God.
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1988
Wee see that it is naturall to euery liuing creature to gender, and by the blessing of multiplication, to bring forth liuing creatures like vnto themselues:
we see that it is natural to every living creature to gender, and by the blessing of multiplication, to bring forth living creatures like unto themselves:
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1989
so is it naturall to this new creature in vs to shed abroad that grace whereof wee haue beene partakers to beget others to God.
so is it natural to this new creature in us to shed abroad that grace whereof we have been partakers to beget Others to God.
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1990
Christ weddeth Peter to this worke, when he saith, When thou art conuerted strengthen thy brethren:
christ weddeth Peter to this work, when he Says, When thou art converted strengthen thy brothers:
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1991
so likewise Paul, Timothie, saying, What things thou hast heard of me by many witnesses, the same deliuer to faithfull men which shall be able to teach others also.
so likewise Paul, Timothy, saying, What things thou hast herd of me by many Witnesses, the same deliver to faithful men which shall be able to teach Others also.
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1992
So that here is a spirituall line wherein new creatures must be begotten vnto God.
So that Here is a spiritual line wherein new creatures must be begotten unto God.
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1993
Paul begetteth Timothie, Timothie faithfull men, (as they proue, or as they are) to wit, to the increase of grace, and faithfull men, others.Paul begetteth Timothy, Timothy faithful men, (as they prove, or as they Are) to wit, to the increase of grace, and faithful men, Others.
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1994
If therefore we can say that we are not satisfied with our owne goodnesse, but haue a spirituall pronenesse to conuert a sinner from going astray, and to turne many to righteousnesse, that we may see more men like God,
If Therefore we can say that we Are not satisfied with our own Goodness, but have a spiritual proneness to convert a sinner from going astray, and to turn many to righteousness, that we may see more men like God,
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1995
and walking holily before him after the manner of the liuing; then build vpon it, that we are liuing men.
and walking holily before him After the manner of the living; then built upon it, that we Are living men.
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1996
Thus haue we (through Gods assistance) ended the first Vse.
Thus have we (through God's assistance) ended the First Use.
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1997
The Doctrine of the Text was this, that He that is in Christ is a new creature.
The Doctrine of the Text was this, that He that is in christ is a new creature.
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1998
The Vse was this, to learne vs that we must labour to be new creatures, if we would perswade our hearts that we are in Christ.
The Use was this, to Learn us that we must labour to be new creatures, if we would persuade our hearts that we Are in christ.
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1999
To this end I haue directed you how we may proue our selues to be new creatures, both by our cutting off from the old stocke,
To this end I have directed you how we may prove our selves to be new creatures, both by our cutting off from the old stock,
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2000
and by our grafting into the new.
and by our grafting into the new.
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2001
As for our cutting off from the old, I haue shewed you both how it is wrought, and how it is discouered.
As for our cutting off from the old, I have showed you both how it is wrought, and how it is discovered.
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2002
As for our grafting into the new, I haue shewed you that in it we are made members, with the signes of it,
As for our grafting into the new, I have showed you that in it we Are made members, with the Signs of it,
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2003
and that in it also we doe receiue the gifts of members; that is, our dying vnto sinne, for which we must both doe and suffer:
and that in it also we do receive the Gifts of members; that is, our dying unto sin, for which we must both doe and suffer:
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2004
as also our liuing vnto grace, which I haue also striued in some measure to manifest vnto you.
as also our living unto grace, which I have also strived in Some measure to manifest unto you.
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2005
What shall I now say vnto you? I will heartily in•••at you that you will be all of one minde in prouing your sel•es by these notes whether yee are in Christ yea or no.
What shall I now say unto you? I will heartily in•••at you that you will be all of one mind in proving your sel•es by these notes whither ye Are in christ yea or no.
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2006
D•ferre not a worke of such moment.
D•ferre not a work of such moment.
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2007
Yee may all die before yee are aware, this night may your soules be taken from you, and then woe, woe,
Ye may all die before ye Are aware, this night may your Souls be taken from you, and then woe, woe,
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2008
and a thousand woes vnto you i• ye are not in Christ.
and a thousand woes unto you i• you Are not in christ.
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2009
Or it may be yee may liue longer, but what comfort is there in that estate, wherein we haue not the least securitie that we are in the fauour of God? Heare therefore the words of the Prophet something altered;
Or it may be ye may live longer, but what Comfort is there in that estate, wherein we have not the least security that we Are in the favour of God? Hear Therefore the words of the Prophet something altered;
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2010
Fanne your selues, fanne you, ô people, whom I would faine haue to be the beloued of God, Fan your selves, fan you, o people, whom I would feign have to be the Beloved of God,
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2011
before the decree come forth, and yee be as chaffe that poss•th in a day,
before the Decree come forth, and ye be as chaff that poss•th in a day,
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2012
and before the fierce wrath of the Lord come vpon you, and before the day of Gods anger come vpon you:
and before the fierce wrath of the Lord come upon you, and before the day of God's anger come upon you:
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2013
for why, why will ye die, ô ye house of Israel? I say no more,for why, why will you die, o you house of Israel? I say no more,
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2014
but leaue you thus in the consideration, and to the practise of this first Vse. The second Vse which we make of this point is this.
but leave you thus in the consideration, and to the practice of this First Use. The second Use which we make of this point is this.
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2015
Seeing he that is in Christ is a new creature, therefore wee learne that if we sinne against Iesus Christ,
Seeing he that is in christ is a new creature, Therefore we Learn that if we sin against Iesus christ,
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2016
and walke in the old trace of corruption, we are not in Christ.
and walk in the old trace of corruption, we Are not in christ.
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2017
Such as are in Christ must be new creatures: and Christ cannot but spew out him,
Such as Are in christ must be new creatures: and christ cannot but spew out him,
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and disclaime him vtterly, who pretending to be a member doth yet sinne against him.
and disclaim him utterly, who pretending to be a member does yet sin against him.
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If now, that yee may auoid this danger, you shall aske me, how we may be said to sinne against Christ? I answer;
If now, that ye may avoid this danger, you shall ask me, how we may be said to sin against christ? I answer;
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that infinite are those sinnes which wee commit against him; yet, as more direct, I name onely sinnes of two sorts: that infinite Are those Sins which we commit against him; yet, as more Direct, I name only Sins of two sorts:
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either such as are committed against the members, or such as are committed against the head.
either such as Are committed against the members, or such as Are committed against the head.
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Sometimes we may sinne against Christ in sinning against his members: and that two waies.
Sometime we may sin against christ in sinning against his members: and that two ways.
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First in others, when we doe persecute the mysticall bodie of Iesus Christ, that is, the saints and people of God:
First in Others, when we do persecute the mystical body of Iesus christ, that is, the Saints and people of God:
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when we are either Ishmaelites in persecuting them with the tongue, or Saulites in persecuting them with the hand.
when we Are either Ishmaelites in persecuting them with the tongue, or Saulites in persecuting them with the hand.
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For what is this but to persecute Christ, seeing Christ said to Saul, Why persecutest thou me? Secondly, in our selues,
For what is this but to persecute christ, seeing christ said to Saul, Why Persecutest thou me? Secondly, in our selves,
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when we professe our selues to be flesh of his flesh, and bone of his bone, yet liue like deuils incarnate:
when we profess our selves to be Flesh of his Flesh, and bone of his bone, yet live like Devils incarnate:
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when we take the members of Christ and make them the members of a harlot, drunkard, lyar, or swearer, and the like.
when we take the members of christ and make them the members of a harlot, drunkard, liar, or swearer, and the like.
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What greater indignitie can there be to Christ his bodie than to take his members,
What greater indignity can there be to christ his body than to take his members,
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and giue them vnto the Deuill? Sometimes againe we more neerely sinne against Christ our head:
and give them unto the devil? Sometime again we more nearly sin against christ our head:
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and that both in his owne pe•son, and in his ordinances.
and that both in his own pe•son, and in his ordinances.
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We sinne against Christ in his owne person, either when we expect the forgiuenesse of sinnes and iustification from God for the workes of righteousnesse whi•h we haue done through the assistance of Go•s grace; (for by how much we fl•• to any thing o t of Christ, by so much wee derogate from the worth o• Christ:) or when wee doe no• learne to know him in his natures and offices,
We sin against christ in his own person, either when we expect the forgiveness of Sins and justification from God for the works of righteousness whi•h we have done through the assistance of Go•s grace; (for by how much we fl•• to any thing oh tO of christ, by so much we derogate from the worth o• christ:) or when we do no• Learn to know him in his nature's and Offices,
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and worke, as God hath set him forth to be a reconciliation through faith in his bloud, to d•clare his righteousnesse, &c. (for what is this but to neglect so great saluation?) or else when we returne to the lusts of our former ignorance (as Peter speaketh:
and work, as God hath Set him forth to be a reconciliation through faith in his blood, to d•clare his righteousness, etc. (for what is this but to neglect so great salvation?) or Else when we return to the Lustiest of our former ignorance (as Peter speaks:
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) for as this is to sinne that the merits of Christ may abound, so in a manner wee doe account the bloud of Christ an impure thing, ) for as this is to sin that the merits of christ may abound, so in a manner we do account the blood of christ an impure thing,
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and therefore doe rather cleaue to sinne than to it, which is alone able to purge our consciences from dead workes to serue the liuing God.
and Therefore do rather cleave to sin than to it, which is alone able to purge our Consciences from dead works to serve the living God.
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Secondly, wee may sinne against Christ himselfe in his ordinances, both in the Word, and Sacrament.
Secondly, we may sin against christ himself in his ordinances, both in the Word, and Sacrament.
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We sinne against Christ in his word either when we despise the ministerie thereof as a poore powerlesse,
We sin against christ in his word either when we despise the Ministry thereof as a poor powerless,
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and beggarly means to bring vs to saluation; whereof Christ speaketh, He that despiseth you despiseth me:
and beggarly means to bring us to salvation; whereof christ speaks, He that despises you despises me:
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or when we apply not the promises to our owne soules in particular.
or when we apply not the promises to our own Souls in particular.
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For what is this but to say that Christ came in vaine? In vaine should •he clouds drop fatnesse,
For what is this but to say that christ Come in vain? In vain should •he Clouds drop fatness,
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if the showres that be sent by God should not be applied vnto the earth:
if the showers that be sent by God should not be applied unto the earth:
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so in vaine should our Christ be giuen, if he should not be applied to euery soule, by it selfe, to whom he is giuen.
so in vain should our christ be given, if he should not be applied to every soul, by it self, to whom he is given.
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I know that Christ ha•h not spoken vnto me by name:
I know that christ ha•h not spoken unto me by name:
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but if when a man doth bequeath legacies to all the sonnes of my father, I will come in for a share though I am not named;
but if when a man does Bequeath legacies to all the Sons of my father, I will come in for a share though I am not nam;
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how then can I doe lesse than sinne against the will and new testament of Iesus,
how then can I do less than sin against the will and new Testament of Iesus,
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if I that am a sonne of my Father in heauen (to whose sonnes all things are giuen) doe not come in for a childes part for my selfe in particular?
if I that am a son of my Father in heaven (to whose Sons all things Are given) do not come in for a child's part for my self in particular?
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Lastly, wee sinne against Christ in the Sacrament, when we doe receiue it with a prophane and vnworthy heart.
Lastly, we sin against christ in the Sacrament, when we do receive it with a profane and unworthy heart.
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Yee know the words of the Apostle, Whosoeuer shall eat this bread and drinke the cup of the Lord vnworthily, shall be guilty of the bodie and bloud of the Lord.
Ye know the words of the Apostle, Whosoever shall eat this bred and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.
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If therefore we receiue bare signes of bread and wine, and doe not discerne the Lords bodie, yea and receiue it according to the spi•ituall manner, of perceiuing and receiuing, wherein God doth offer him and communicate him vnto vs:
If Therefore we receive bore Signs of bred and wine, and do not discern the lords body, yea and receive it according to the spi•ituall manner, of perceiving and receiving, wherein God does offer him and communicate him unto us:
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or if wee doe denie the truth of these signes by transubstantiation, whereby it is childishly faigned, that the substance of bread and wine doth passe away,
or if we do deny the truth of these Signs by transubstantiation, whereby it is childishly feigned, that the substance of bred and wine does pass away,
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and the very bodie and bloud of Iesus Christ doe come in the roome, whereto (besides the word of God) euen our very senses doe giue the lie:
and the very body and blood of Iesus christ do come in the room, whereto (beside the word of God) even our very Senses do give the lie:
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or, if we come to eat this Lambe, but without the herbes of godly sorrow:
or, if we come to eat this Lamb, but without the herbs of godly sorrow:
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or lastly, if we, by sealing Christ vnto vs when he belongeth not to vs, doe betray him into the hands of an impenitent and vnbeleeuing heart;
or lastly, if we, by sealing christ unto us when he belongeth not to us, do betray him into the hands of an impenitent and unbelieving heart;
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then doe we sinne against our blessed Sauiour in the Sacrament.
then do we sin against our blessed Saviour in the Sacrament.
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Loe thus (my brethren, beloued, and longed for) haue I shewed you in part how we may be said to sinne against Christ, that so we may auoid the danger.
Lo thus (my brothers, Beloved, and longed for) have I showed you in part how we may be said to sin against christ, that so we may avoid the danger.
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God stirre vs vp and sanct•fie our hearts and minds wisely to consider these things.
God stir us up and sanct•fie our hearts and minds wisely to Consider these things.
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How miserable are we if we are not in Christ? yet to be in Christ is impossible if we sinne against him.
How miserable Are we if we Are not in christ? yet to be in christ is impossible if we sin against him.
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Alas Lord, what then can we doe to helpe our selues? Plow vp we humbly beseech thee (ô thou Creator of cleane hearts) the fallow ground of our hearts:
Alas Lord, what then can we do to help our selves? Blow up we humbly beseech thee (o thou Creator of clean hearts) the fallow ground of our hearts:
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cut vs off from the old Adam by that circumcision which is made without hands:
Cut us off from the old Adam by that circumcision which is made without hands:
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glew vs vnto thy selfe in thine only Sonne Iesus Christ by a true and a liuing faith:
glew us unto thy self in thine only Son Iesus christ by a true and a living faith:
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out of his fulnesse let vs all receiue grace for grace:
out of his fullness let us all receive grace for grace:
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open from him a fountaine for vs the house of Dauid for sinne and for vncleannesse, that wee hauing abilitie and power of not sinning willingly, either against thee our God,
open from him a fountain for us the house of David for sin and for uncleanness, that we having ability and power of not sinning willingly, either against thee our God,
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or against him our Sauiour, either in his members, or in his owne person; either in his ordinances, or in himselfe, we may doe accordingly:
or against him our Saviour, either in his members, or in his own person; either in his ordinances, or in himself, we may do accordingly:
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that so we assuring our hearts that we are in Christ, and new creatures, we may liue like Christians,
that so we assuring our hearts that we Are in christ, and new creatures, we may live like Christians,
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and by power from on high prepare our selues for that new estate in heauen, which thou at the last wilt bring vs vnto, to thy eternall glory and our eternall comfort. Euen so, Amen.
and by power from on high prepare our selves for that new estate in heaven, which thou At the last wilt bring us unto, to thy Eternal glory and our Eternal Comfort. Even so, Amen.
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A PREVENTER OF SECVRITIE. 1 PETER 4.7. The end of all things is at hand: be yee therefore sober and watch vnto Prayer.
A PREVENTER OF SECURITY. 1 PETER 4.7. The end of all things is At hand: be ye Therefore Sobrium and watch unto Prayer.
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THIS speech of the Apostle is short in words, and long in sense. He hath spoken much in a little:
THIS speech of the Apostle is short in words, and long in sense. He hath spoken much in a little:
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and the further opening and applying of it, shall, by the blessing of God, bring it close both vnto our heads and hearts.
and the further opening and applying of it, shall, by the blessing of God, bring it close both unto our Heads and hearts.
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As therefore God saith vnto his people, Heare O my people, and I will speake; so say I;
As Therefore God Says unto his people, Hear Oh my people, and I will speak; so say I;
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Open your hearts and eares wide, and, through Gods assistance, I shall not feed you with the winde,
Open your hearts and ears wide, and, through God's assistance, I shall not feed you with the wind,
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but offer you the connexion, scope, and meaning of the words, that at the length yee may taste of the good word of God in the application of it,
but offer you the connexion, scope, and meaning of the words, that At the length ye may taste of the good word of God in the application of it,
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for the benefit of your soules. For the Connexion, conceiue it thus. The Apostle Peter, from the beginning of this Chapter, goeth forward to exhort vnto holinesse;
for the benefit of your Souls. For the Connexion, conceive it thus. The Apostle Peter, from the beginning of this Chapter, Goes forward to exhort unto holiness;
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and to this purpose he vseth diuers arguments.
and to this purpose he uses diverse Arguments.
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The first is drawne from that communion and fellowship which we haue with Iesus Christ, our Head, in his sufferings.
The First is drawn from that communion and fellowship which we have with Iesus christ, our Head, in his sufferings.
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Christ hath suffered for vs (and in our roome) in the flesh, that is, in his humane nature. christ hath suffered for us (and in our room) in the Flesh, that is, in his humane nature.
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As therefore he that hath suffered in the flesh, hath ceased from sinne:
As Therefore he that hath suffered in the Flesh, hath ceased from sin:
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So it behooueth vs, hauing suffered, that, from hence forth wee should liue, not after the lusts of men,
So it behooveth us, having suffered, that, from hence forth we should live, not After the Lustiest of men,
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but after the will of God.
but After the will of God.
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That faith which vniteth vs to Iesus Christ, is a liuing faith, which liueth both to kill sinne,
That faith which uniteth us to Iesus christ, is a living faith, which lives both to kill sin,
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and to quicken vs to grace. As wee reade of a certaine tree which bringeth forth such leaues as doe goe,
and to quicken us to grace. As we read of a certain tree which brings forth such leaves as do go,
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when they fall to the ground, as if they were aliue:
when they fallen to the ground, as if they were alive:
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so the godly man, as from the tree of Faith, he doth bring forth leaues of profession,
so the godly man, as from the tree of Faith, he does bring forth leaves of profession,
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so when they fall off for the vse of themselues and others, they doe not proue dead and vnprofitable,
so when they fallen off for the use of themselves and Others, they do not prove dead and unprofitable,
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but going and liuing for the ruine of sinne, and the vpholding of the kingdome of Christ.
but going and living for the ruin of sin, and the upholding of the Kingdom of christ.
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The second Argument is drawne from that wrong which we haue done vnto God already, by our vnholinesse in times past.
The second Argument is drawn from that wrong which we have done unto God already, by our unholiness in times past.
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It is sufficient for vs that we haue spent the time past of the life after the lusts of the Gentiles: It is sufficient for us that we have spent the time past of the life After the Lustiest of the Gentiles:
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as if he should say, we haue done wrong enough vnto God alreadie in liuing wickedly:
as if he should say, we have done wrong enough unto God already in living wickedly:
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let vs not for shame goe on still, but let vs now liue vnto God. But yee will say, meane while we are made a by-word to the wicked:
let us not for shame go on still, but let us now live unto God. But ye will say, mean while we Are made a Byword to the wicked:
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as the Prophet saith, Hee that refraineth himselfe from euill, maketh himselfe a prey.
as the Prophet Says, He that refraineth himself from evil, makes himself a prey.
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Like enough (saith the Apostle:) they carrie themselues like strangers, because ye runne not with them into the same excesse,
Like enough (Says the Apostle:) they carry themselves like Strangers, Because you run not with them into the same excess,
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and they speake euill of you:
and they speak evil of you:
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but yet know that they shall giue an account to him that is readie to iudge quicke and dead.
but yet know that they shall give an account to him that is ready to judge quick and dead.
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As if he should say, Looke as it is with a Bat or Flinder-mouse, it is in kinde like a bird,
As if he should say, Look as it is with a Bat or Flinder-mouse, it is in kind like a bird,
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and it flieth like a bird, but it doth not bring forth young like a bird,
and it flies like a bird, but it does not bring forth young like a bird,
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nor feed them like a bird, nor feed it selfe like a bird:
nor feed them like a bird, nor feed it self like a bird:
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So yee that are the children of God, though in respect of kinde yee be men,
So ye that Are the children of God, though in respect of kind ye be men,
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though in ciuill and naturall conuersation yee walke like men, yet yee are neither bred nor fed like men,
though in civil and natural Conversation ye walk like men, yet ye Are neither bred nor fed like men,
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but by immortall seed, and with immortall food, and so are odde persons form the common rout of the world, as Pellicans in the wildernesse, and Owles in the desert.
but by immortal seed, and with immortal food, and so Are odd Persons from the Common rout of the world, as Pelicans in the Wilderness, and Owls in the desert.
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In which respect yee may not wonder if worldly men doe carie themselues like strangers vnto you.
In which respect ye may not wonder if worldly men do carry themselves like Strangers unto you.
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Yet let this comfort you, that for these things they shall come to iudgement.
Yet let this Comfort you, that for these things they shall come to judgement.
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Now, the Apostle being come thus farre, doth seeme to remoue two obiections to the end of my Text. The first is of carnall men, who to flatter themselues in their owne vngodly courses, might say;
Now, the Apostle being come thus Far, does seem to remove two objections to the end of my Text. The First is of carnal men, who to flatter themselves in their own ungodly courses, might say;
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If we be let alone till the day of iudgement, we shall doe well enough:
If we be let alone till the day of judgement, we shall do well enough:
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for wee hope it will be no worse with vs, than with those who are dead, who walked without controule in the same courses.
for we hope it will be no Worse with us, than with those who Are dead, who walked without control in the same courses.
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Doe not say so (saith Peter: ) for though they are dead, yet while they were aliue the Gospell was preached vnto them to this end, that sinne might be killed and grace might be quickened.
Do not say so (Says Peter:) for though they Are dead, yet while they were alive the Gospel was preached unto them to this end, that sin might be killed and grace might be quickened.
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For this is implied in that which Peter seemes to signifie by the condemning of those that are dead according to men in the flesh, to wit, the mortification of the old man in them, that the bodie of sin being abolished, they might liue according to godlinesse.
For this is implied in that which Peter seems to signify by the condemning of those that Are dead according to men in the Flesh, to wit, the mortification of the old man in them, that the body of since being abolished, they might live according to godliness.
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The second Obiection seemes to be of fearefull, yet secure, Christians, who might bee cast downe with this thought, that they should endure these inconueniences too long.
The second Objection seems to be of fearful, yet secure, Christians, who might be cast down with this Thought, that they should endure these inconveniences too long.
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To whom the Apostle answereth, No: because the end of all things is at hand; be yee therefore sober, and watch vnto prayer.
To whom the Apostle Answers, No: Because the end of all things is At hand; be ye Therefore Sobrium, and watch unto prayer.
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Thus wee haue seene the context; whence the scope doth easily appeare to be this; to wit, partly to giue comfort vnto crossed Christians, because the time was not long: Thus we have seen the context; whence the scope does Easily appear to be this; to wit, partly to give Comfort unto crossed Christians, Because the time was not long:
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and partly to keepe their spirits from deadnesse and dulnesse (through the discouragements of wicked men) that they may be found worthy through Iesus Christ in that day when the Iudge shall iudge both.
and partly to keep their spirits from deadness and dulness (through the discouragements of wicked men) that they may be found worthy through Iesus christ in that day when the Judge shall judge both.
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Now, because euen wee also haue experience of the gaine-sayings of vnreasonable men, and of our owne cursed dulnesse and backwardnesse through them:
Now, Because even we also have experience of the gainsayings of unreasonable men, and of our own cursed dulness and backwardness through them:
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therefore it is not vnfit for vs in these times of sinne thorowly also to consider these words.
Therefore it is not unfit for us in these times of sin thoroughly also to Consider these words.
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As for their meaning, there is no such difficultie in them as should cause our stay, which wee shall not more fitly meet with in our further pursuit of them.
As for their meaning, there is no such difficulty in them as should cause our stay, which we shall not more fitly meet with in our further pursuit of them.
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Onely for the present consider we two points in the words: 1. A Doctrine, in these words, The end of all things is at hand.
Only for the present Consider we two points in the words: 1. A Doctrine, in these words, The end of all things is At hand.
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2. A Vse, or inference vpon it, wherein the Apostle doth presse to a double dutie.
2. A Use, or Inference upon it, wherein the Apostle does press to a double duty.
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1. First, Sobrietie, in these words, Be yee therefore sober.
1. First, Sobriety, in these words, Be ye Therefore Sobrium.
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2. Secondly, Prayer: which is expressed both by the matter, in this word (prayer:) and also by the meanes furthering it, in these words (watch vnto it.)
2. Secondly, Prayer: which is expressed both by the matter, in this word (prayer:) and also by the means furthering it, in these words (watch unto it.)
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Or, if yee will, the Apostle doth rather presse to a threefold dutie.
Or, if ye will, the Apostle does rather press to a threefold duty.
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1. The first concerneth vs as we stand in relation to the world, and that is Sobriety.
1. The First concerns us as we stand in Relation to the world, and that is Sobriety.
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2. The second concerneth vs as we haue respect to our owne wicked hearts and the other enemies of our good, and that is, watchfulnesse.
2. The second concerns us as we have respect to our own wicked hearts and the other enemies of our good, and that is, watchfulness.
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3. The third concerneth vs as we haue reference to God, and that is Prayer. As if he should say;
3. The third concerns us as we have Referente to God, and that is Prayer. As if he should say;
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Let your watchfulnesse which may giue you experience of your weake estates, and make knowne the vigilancie of your enemies, Let your watchfulness which may give you experience of your weak estates, and make known the vigilancy of your enemies,
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and your owne necessities, driue you to God in Iesus Christ by Prayer. and your own necessities, driven you to God in Iesus christ by Prayer.
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Touching the Doctrine, I will obserue no other than that of the Apostle in the very words themselues, to wit, That the end of all things is at hand.
Touching the Doctrine, I will observe no other than that of the Apostle in the very words themselves, to wit, That the end of all things is At hand.
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And if the Apostle might say so, much more may we, vpon whom the ends of the world are more come.
And if the Apostle might say so, much more may we, upon whom the ends of the world Are more come.
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For the opening therefore of this point consider with me three things. First, what is meant by the end.
For the opening Therefore of this point Consider with me three things. First, what is meant by the end.
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Secondly, what is comprised vnder these words (All things.) Thirdly, how the Apostle could say, that the end of all things is at hand.
Secondly, what is comprised under these words (All things.) Thirdly, how the Apostle could say, that the end of all things is At hand.
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As to the first point, (not to stand vpon that Schoole-distinction of a consummating, and a consuming end) the end of a thing is taken diuers waies.
As to the First point, (not to stand upon that Schoole-distinction of a consummating, and a consuming end) the end of a thing is taken diverse ways.
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First, for that which first moueth the agent, and for the which something is intended:
First, for that which First moves the agent, and for the which something is intended:
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as Gods owne glory is the end of all things, according to that of Salomon, God made all things for himselfe;
as God's own glory is the end of all things, according to that of Solomon, God made all things for himself;
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and our comfort and instruction is the end of the Law, according to that of Paul, That which is written before is written for our learning, that we through patience and comfort of the Scriptures might haue hope; and our Comfort and instruction is the end of the Law, according to that of Paul, That which is written before is written for our learning, that we through patience and Comfort of the Scriptures might have hope;
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and the fulfilling and satisfying of the Law is the end of Christs comming, according to that of Paul, Christ is the end of the Law.
and the fulfilling and satisfying of the Law is the end of Christ coming, according to that of Paul, christ is the end of the Law.
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Secondly, it is taken for the perfection of a thing: as when Paul saith, The end of the commandement is loue;
Secondly, it is taken for the perfection of a thing: as when Paul Says, The end of the Commandment is love;
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that is, the perfection of the Law. that is, the perfection of the Law.
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So likewise when the Apostle saith, These things are written to admonish vs vpon whom the ends of the world are come; So likewise when the Apostle Says, These things Are written to admonish us upon whom the ends of the world Are come;
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some interpret (end) by perfection: because in Christ and the Apostles times the world was in its perfection.
Some interpret (end) by perfection: Because in christ and the Apostles times the world was in its perfection.
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Thirdly, End is taken for the issue and vpshot of a thing whither at the length it comes:
Thirdly, End is taken for the issue and upshot of a thing whither At the length it comes:
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so the end of faith is the saluation of our soules; & the end of holinesse is euerlasting life;
so the end of faith is the salvation of our Souls; & the end of holiness is everlasting life;
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that is, the issue of faith and holinesse is glory with the Saints in heauen.
that is, the issue of faith and holiness is glory with the Saints in heaven.
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Lastly, it is taken for the determination and finall conclusion of a thing, in respect of its present state and condition:
Lastly, it is taken for the determination and final conclusion of a thing, in respect of its present state and condition:
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so God saith to Noah, An end of all flesh is come before me; as if he should say, I will cast the world into a new mold;
so God Says to Noah, an end of all Flesh is come before me; as if he should say, I will cast the world into a new mould;
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and thus is it taken in this place.
and thus is it taken in this place.
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For the end of all things is as much as if he should say, It hath beene a long time disputed,
For the end of all things is as much as if he should say, It hath been a long time disputed,
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whether God the Father, Sonne, and Holy Ghost be alone to be rested in as our faithfull Creator, Redeemer,
whither God the Father, Son, and Holy Ghost be alone to be rested in as our faithful Creator, Redeemer,
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and Sanctifier, yea or no, or whether we may cleaue vnto sinne.
and Sanctifier, yea or no, or whither we may cleave unto sin.
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Now God is come vnto the conclusion, to destroy and take away all outward confidence whatsoeuer:
Now God is come unto the conclusion, to destroy and take away all outward confidence whatsoever:
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and to resolue in the sight of men and Angels that we must only cleaue vnto God by casting the gaine-sayers into the pit of hell,
and to resolve in the sighed of men and Angels that we must only cleave unto God by casting the gainsayers into the pit of hell,
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and receiuing the maintainers into euerlasting habitations, where are pleasures at the right hand of God for euermore. and receiving the maintainers into everlasting habitations, where Are pleasures At the right hand of God for evermore.
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But is the end of all things come? I doe not meane to fall into those nice questions touching the abolishing of the creatures, But is the end of all things come? I do not mean to fallen into those Nicaenae questions touching the abolishing of the creatures,
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and what creatures shall be abolished, and what restored, as whether animate or inanimate, seuerally, or all ioyntly:
and what creatures shall be abolished, and what restored, as whither animate or inanimate, severally, or all jointly:
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onely let vs striue to maintaine peace betwixt Gods word and it selfe.
only let us strive to maintain peace betwixt God's word and it self.
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For, whereas it is said, that the whole creation shall be deliuered from the bondage of corruption into the glorious libertie of the sonnes of God, wherein a new beginning and not an end of things doth seeme to be implied, it may seeme that the Apostle doth misse his marke when he saith, that the end of all things is at hand.
For, whereas it is said, that the Whole creation shall be Delivered from the bondage of corruption into the glorious liberty of the Sons of God, wherein a new beginning and not an end of things does seem to be implied, it may seem that the Apostle does miss his mark when he Says, that the end of all things is At hand.
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But I answer that both are true:
But I answer that both Are true:
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It is true that the creature shall be deliuered from vanitie, and it is also true that they shall perish,
It is true that the creature shall be Delivered from vanity, and it is also true that they shall perish,
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or that their end is at hand.
or that their end is At hand.
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They shall perish in respect of their naturall and ciuill fashion, as the Apostle saith, The fashion of this world passeth away:
They shall perish in respect of their natural and civil fashion, as the Apostle Says, The fashion of this world passes away:
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but they shall not perish in respect of their elements and elementarie materials. For as Salomon saith, The earth remaineth for euer:
but they shall not perish in respect of their elements and elementary materials. For as Solomon Says, The earth remains for ever:
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and though the heauens shall passe away with a noise, and the elements shall melt with heat, yet God shall but change them as a vesture, and they shall be changed.
and though the heavens shall pass away with a noise, and the elements shall melt with heat, yet God shall but change them as a vesture, and they shall be changed.
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So that as once God sent water to cleanse and purge the earth, and to restore it to a better state, So that as once God sent water to cleanse and purge the earth, and to restore it to a better state,
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when the rebellions of the earth were washed out of Gods sight: so God shall one day send his fire to burne vp the stubble of vanitie,
when the rebellions of the earth were washed out of God's sighed: so God shall one day send his fire to burn up the stubble of vanity,
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and consume all that drosse which sinne hath made in the creatures, to what vse we shall know hereafter.
and consume all that dross which sin hath made in the creatures, to what use we shall know hereafter.
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Here is the end of all things, to wit, a perishing from their present state and condition.
Here is the end of all things, to wit, a perishing from their present state and condition.
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Thy end, when thou shalt be left destitute of all outward supplies, and stand naked before God, to giue an account of all things which are done in the flesh whether good or euill: Thy end, when thou shalt be left destitute of all outward supplies, and stand naked before God, to give an account of all things which Are done in the Flesh whither good or evil:
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The end, when all outward necessaries, delights, and profits shall vanish away.The end, when all outward necessaries, delights, and profits shall vanish away.
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But how could the Apostle say, that the end of all things is at hand, when from this time there haue slid along aboue a thousand and six hundred yeeres? I answer, that yet this end might well be said to be at hand in diuers respects.
But how could the Apostle say, that the end of all things is At hand, when from this time there have slid along above a thousand and six hundred Years? I answer, that yet this end might well be said to be At hand in diverse respects.
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First, in respect of God, with whom a thousand yeeres is as one day, and one day as a thousand yeeres.
First, in respect of God, with whom a thousand Years is as one day, and one day as a thousand Years.
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There is no succession with God (he being infinite,) yea he doth all things with one eternall and vndiuided act. There is no succession with God (he being infinite,) yea he does all things with one Eternal and undivided act.
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In which respect Iohn speakes of his time as of the last houre, and we may speake of ours as of the least and last degree of time in it.
In which respect John speaks of his time as of the last hour, and we may speak of ours as of the least and last degree of time in it.
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Secondly, in respect of Christ who is exhibited:
Secondly, in respect of christ who is exhibited:
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because after Christ his comming in the flesh, and outward dispensing of the worke of our redemption, the next act which doth remaine concerning him is his comming to iudgement.
Because After christ his coming in the Flesh, and outward dispensing of the work of our redemption, the next act which does remain Concerning him is his coming to judgement.
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God hath decreed his comming, and promised it, and prophesied of it;
God hath decreed his coming, and promised it, and prophesied of it;
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God hath sent him, and hath committed vnto him all authoritie and power, and now what remaineth but the last time, wherein he should publikely shew it by drawing his bodie into the same glory with the head:
God hath sent him, and hath committed unto him all Authority and power, and now what remains but the last time, wherein he should publicly show it by drawing his body into the same glory with the head:
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such honour haue all his Saints. such honour have all his Saints.
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Thirdly, the end may be said to be at hand, in respect of the course of time which is runne into the last age of the world:
Thirdly, the end may be said to be At hand, in respect of the course of time which is run into the last age of the world:
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which though it be not pointed at in particular, because we should alwaies be prouided for it,
which though it be not pointed At in particular, Because we should always be provided for it,
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yet is it in generall, because we might not be without warning. Hence is it that as there were six daies in the Creation before the Sabbath:
yet is it in general, Because we might not be without warning. Hence is it that as there were six days in the Creation before the Sabbath:
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so there are reckoned vp six ages of the world before our sabbatisme commeth in the day of Christ,
so there Are reckoned up six ages of the world before our sabbatism comes in the day of christ,
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as they are manifestly distinguished in the Scriptures. The first age is from Adam to Noahs floud, which was of ten generations:
as they Are manifestly distinguished in the Scriptures. The First age is from Adam to Noahs flood, which was of ten generations:
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and this is called the old world. The second is from the Floud to Abraham: which is also of ten generations; and this is called the old world. The second is from the Flood to Abraham: which is also of ten generations;
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and here Matthew beginneth the genealogie of Christ. The third is from Abraham to Dauid of fourteene generations.
and Here Matthew begins the genealogy of christ. The third is from Abraham to David of fourteene generations.
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The fourth is from Dauid to the captiuitie of Babylon, of fourteene generations.
The fourth is from David to the captivity of Babylon, of fourteene generations.
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The fift is from the captiuitie of Babylon to Christ, of fourteene generations, all which are reckoned by the Holy Ghost. The sixt age of the world is the age of •hrist. In which respect it may well be called the last daies, and the last time, a•ter which remaineth the rest for the people of God.
The fift is from the captivity of Babylon to christ, of fourteene generations, all which Are reckoned by the Holy Ghost. The sixt age of the world is the age of •hrist. In which respect it may well be called the last days, and the last time, a•ter which remains the rest for the people of God.
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Lastly, the end may be said to be at hand in respect of the state and condition of the world since Christs time, which hath bowed and declined vnto her crutches,
Lastly, the end may be said to be At hand in respect of the state and condition of the world since Christ time, which hath bowed and declined unto her crutches,
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as wee may see in two things.
as we may see in two things.
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First, in the malignitie of her diseases, which haue euer since brought her towards her graue of destruction.
First, in the malignity of her diseases, which have ever since brought her towards her graven of destruction.
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If you aske mee what these diseases are? I answer, sinnes:
If you ask me what these diseases Are? I answer, Sins:
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especially the mysterie of Antichrists iniquitie, which begun to worke euen in Pauls time, and hath by little inthroned it selfe euen in the temple of God to the dishonour of God, and discomfort of his people.
especially the mystery of Antichrists iniquity, which begun to work even in Paul's time, and hath by little Enthroned it self even in the temple of God to the dishonour of God, and discomfort of his people.
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We ordinarily say that then the end of a man approacheth, when the vitall parts decay,
We ordinarily say that then the end of a man Approaches, when the vital parts decay,
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and sicknesse getteth the vpper hand:
and sickness gets the upper hand:
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so when the Church decayeth, and sinne, Satan, and Antichrist preuaile, it may well be said, that the end draweth on.
so when the Church decayeth, and sin, Satan, and Antichrist prevail, it may well be said, that the end draws on.
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Secondly, as the worlds diseases doe argue that the end is at hand:
Secondly, as the world's diseases do argue that the end is At hand:
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so let it not be ouer-curious to say, that the conquest which fire getteth ouer the world may perswade vs also in some measure that it is euen so indeed.
so let it not be overcurious to say, that the conquest which fire gets over the world may persuade us also in Some measure that it is even so indeed.
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Fire incroacheth vpon the world in dwarfing the creatures. All things waxe lesse and lesse:
Fire incroacheth upon the world in dwarfing the creatures. All things wax less and less:
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things or persons ordinarily neither grow so great, nor continue so long, as they haue in former times.
things or Persons ordinarily neither grow so great, nor continue so long, as they have in former times.
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First came the water abounding with moisture, and the world flourished with giants and mighty creatures:
First Come the water abounding with moisture, and the world flourished with Giants and mighty creatures:
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but now the fire is entring its kingdome, and the world is pestered with little creatures;
but now the fire is entering its Kingdom, and the world is pestered with little creatures;
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for the heat consumeth the moisture, and shall in processe of time burne the whole world.
for the heat consumeth the moisture, and shall in process of time burn the Whole world.
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Thus we haue considered the Apostles doctrine, and cast vp the summe to be thus much, that the time approacheth when God by fire will giue an end to the present state and condition of all outward things.
Thus we have considered the Apostles Doctrine, and cast up the sum to be thus much, that the time Approaches when God by fire will give an end to the present state and condition of all outward things.
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We will now looke no further for Vses of this point then to the words of the Apostle.
We will now look no further for Uses of this point then to the words of the Apostle.
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Let me say vnto you therefore, suffer the words of exhortation, that we be sober, that we watch,
Let me say unto you Therefore, suffer the words of exhortation, that we be Sobrium, that we watch,
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and that we watch vnto prayer in these last and miserable daies wherein we liue. First, seeing the end of all things is at hand, let vs be sober.
and that we watch unto prayer in these last and miserable days wherein we live. First, seeing the end of all things is At hand, let us be Sobrium.
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For the pressing of this, consider with me two points. First, wherein sobrietie standeth: and secondly, what motiues may stirre vs vp to the practise of it.
For the pressing of this, Consider with me two points. First, wherein sobriety Stands: and secondly, what motives may stir us up to the practice of it.
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As to the first, if you aske me, wherein Sobriety standeth? I answer;
As to the First, if you ask me, wherein Sobriety Stands? I answer;
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As drunkennesse doth not onely stand in an immoderate and vnmeasurable drinking of wine or beere; As Drunkenness does not only stand in an immoderate and unmeasurable drinking of wine or beer;
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but also in a spirituall doating and surfetting vpon and with any of the outward things of this life, according to that of the Prophet, Oh thou that art drunken but not with wine:
but also in a spiritual doting and surfeiting upon and with any of the outward things of this life, according to that of the Prophet, O thou that art drunken but not with wine:
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so sobrietie is not onely shewed in the moderating of the appetite in the vse of drinkes,
so sobriety is not only showed in the moderating of the appetite in the use of drinks,
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but in a repressing of our account, and loue, and libertie to all outward things, as meats, drinks, and clothing, houses, and lands, profits, and pleasures of what kinde soeuer.
but in a repressing of our account, and love, and liberty to all outward things, as Meats, drinks, and clothing, houses, and Lands, profits, and pleasures of what kind soever.
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When wee looke vpon them, and vse them as a sicke man, who is dieted, doth his victuals to cure the ineuitable miseries of this life, that is, moderately. When we so behold them,
When we look upon them, and use them as a sick man, who is dieted, does his victuals to cure the inevitable misery's of this life, that is, moderately. When we so behold them,
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as our inward peace is not hindered by any of the worlds glories, and that sweet contentment which we should haue in God is not abated,
as our inward peace is not hindered by any of the world's Glories, and that sweet contentment which we should have in God is not abated,
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nor our hearts so bewitched with any outward thing, as to be wrought not to make that account of God and godlinesse which we should.
nor our hearts so bewitched with any outward thing, as to be wrought not to make that account of God and godliness which we should.
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It is (as it were) a second nature to the things of this world (which haue a cunning merchant about them, that is, the Deuill, to set them forth to our greatest disaduantage) to bewitch our soules,
It is (as it were) a second nature to the things of this world (which have a cunning merchant about them, that is, the devil, to Set them forth to our greatest disadvantage) to bewitch our Souls,
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and to gaine ground of vs daily:
and to gain ground of us daily:
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but when we can possesse them as if we possessed them not, and vse them as if we vsed them not,
but when we can possess them as if we possessed them not, and use them as if we used them not,
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and (being assisted with power from on high) preserue our inward peace and comfort in God and godlinesse in th• midst of the confluence of all outward thing•, this is Sobriety.
and (being assisted with power from on high) preserve our inward peace and Comfort in God and godliness in th• midst of the confluence of all outward thing•, this is Sobriety.
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Thus wee see wherein it standeth. Now in the second place, to stir vs vp to practise sobrietie, consider 4. things.
Thus we see wherein it Stands. Now in the second place, to stir us up to practise sobriety, Consider 4. things.
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First, by this meanes wee shall learne to liue without these outward supplies. First, by this means we shall Learn to live without these outward supplies.
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If we should haue no meats, nor drinks, no houses, nor lands, no profits, nor pleasures,
If we should have no Meats, nor drinks, no houses, nor Lands, no profits, nor pleasures,
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yet if we had beene formerly sober, we should be the better able to liue such a life during Gods pleasure.
yet if we had been formerly Sobrium, we should be the better able to live such a life during God's pleasure.
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Behold, when the end of all things is come, all these outward supplies shall be taken from vs. Gods consuming fire shall consume our clothes that should couer our nakednesse, our meats that should satisfie our hunger, our drinks that should quench our thirst, our houses and lands, gold and gaine which filled vs with inward pride and outward contentment.
Behold, when the end of all things is come, all these outward supplies shall be taken from us God's consuming fire shall consume our clothes that should cover our nakedness, our Meats that should satisfy our hunger, our drinks that should quench our thirst, our houses and Lands, gold and gain which filled us with inward pride and outward contentment.
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What shall wee doe in such a case? How will the glutton fast who hath fatted the prison walls of his soule with varietie of delicates? How will the drunkard endure thirst, who hath made himselfe liue the life of a flie by his continuall sucking? How will the proud man endure nakednesse before the throne of God, who hath made a continuall sinne of the couer of his shame? How will the couetous man endure pouertie, who hath made his siluer his hope,
What shall we do in such a case? How will the glutton fast who hath fatted the prison walls of his soul with variety of delicates? How will the drunkard endure thirst, who hath made himself live the life of a fly by his continual sucking? How will the proud man endure nakedness before the throne of God, who hath made a continual sin of the cover of his shame? How will the covetous man endure poverty, who hath made his silver his hope,
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and red clay his confidence? Surely it must needs be with great griefe and vexation of spirit.
and read clay his confidence? Surely it must needs be with great grief and vexation of Spirit.
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Oh therefore to preuent this miserie let vs be sober.
O Therefore to prevent this misery let us be Sobrium.
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Secondly, by this meanes we shall shew our selues to be such as delight in God,
Secondly, by this means we shall show our selves to be such as delight in God,
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and therefore such as shall be rich when all outward things are perished from off the face of the earth.
and Therefore such as shall be rich when all outward things Are perished from off the face of the earth.
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Hee that surfets of the things of this world, either in minde, or in heart;
He that Surfeits of the things of this world, either in mind, or in heart;
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either in affection or in action, doth either make the world his God, or his belly his God,
either in affection or in actium, does either make the world his God, or his belly his God,
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or his backe his God, and so goeth a whoring after other Gods. But he that is sober reserues his heart for God, will not clog himself with the chains & fetters of this world (no tho of gold) that so he may haue his conuersatiō in heauen.
or his back his God, and so Goes a whoring After other God's But he that is Sobrium reserves his heart for God, will not clog himself with the chains & fetters of this world (not though of gold) that so he may have his Conversation in heaven.
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And how can such a man feare that God hath not reserued a place for him in heauen? Therfore be sober.
And how can such a man Fear that God hath not reserved a place for him in heaven? Therefore be Sobrium.
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Thirdly, By this meanes we shew our selues not to delight in the world. In truth we haue no cause to set our hearts vpon it.
Thirdly, By this means we show our selves not to delight in the world. In truth we have no cause to Set our hearts upon it.
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For if wee respect worldly things themselues, they are as well in the hands of those whom God hates, a• whom he loues:
For if we respect worldly things themselves, they Are as well in the hands of those whom God hates, a• whom he loves:
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and what wise honest woman will set her heart vpon beauty, when God giues it to a strumpet as well as to her? If we doe respect our selues, we are either fooles, or children:
and what wise honest woman will Set her heart upon beauty, when God gives it to a strumpet as well as to her? If we do respect our selves, we Are either Fools, or children:
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as naturall men wee are fooles, and so the world is too apt to draw vs to behang and dresse our selues all our times with the weake and powerlesse flowers of profits, pleasures, and honours of this life:
as natural men we Are Fools, and so the world is too apt to draw us to behang and dress our selves all our times with the weak and powerless flowers of profits, pleasures, and honours of this life:
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as we are better men, we are but children, and so we are too too apt to catch the butterflies of this world,
as we Are better men, we Are but children, and so we Are too too apt to catch the butterflies of this world,
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and to quench the spirit with the bitter waters of worldly contentments.
and to quench the Spirit with the bitter waters of worldly contentment's.
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If wee respect others, they trust in their goods, saith Dauid, and boast themselues in the multitude of their riches,
If we respect Others, they trust in their goods, Says David, and boast themselves in the multitude of their riches,
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yet a man can by no meanes redeeme his brother, he cannot giue his ransome to God that he may liue still for euer, and not see the graue. yet a man can by no means Redeem his brother, he cannot give his ransom to God that he may live still for ever, and not see the graven.
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If we respect our Christ, hee is not come vnto by any thing in this life but by faith:
If we respect our christ, he is not come unto by any thing in this life but by faith:
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and if we haue faith, then as a penny purse with a most precious Iewell is better than the richest purse that is empty; and if we have faith, then as a penny purse with a most precious Jewel is better than the Richest purse that is empty;
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so the most despicable man who hath faith in his heart is more precious than he who hath all the trappings of the worlds wantons without it.
so the most despicable man who hath faith in his heart is more precious than he who hath all the trappings of the world's wantons without it.
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Seeing then that wee haue so little cause to loue the world, oh that we would shew it!
Seeing then that we have so little cause to love the world, o that we would show it!
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And how can wee doe it better than when wee restraine our hearts from it by sobrietie? Rowze wee vp our hearts therefore:
And how can we do it better than when we restrain our hearts from it by sobriety? Rouse we up our hearts Therefore:
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Suffer them not to rot with wallowing in the dung of this life.
Suffer them not to rot with wallowing in the dung of this life.
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All creatures haue their place in the great workmanship of God according to their worth and dignitie:
All creatures have their place in the great workmanship of God according to their worth and dignity:
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the Angels in heauen, the Sunne, Moone, and Stars in the firmament, the Elements, as they are more pure, superiour one to another, the dearely beloued mettals, gold and siluer in the intrals of the most grosse creature, the Earth:
the Angels in heaven, the Sun, Moon, and Stars in the firmament, the Elements, as they Are more pure, superior one to Another, the dearly Beloved metals, gold and silver in the entrails of the most gross creature, the Earth:
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and doe we thinke that we are put into the earth, to hunt and hunger after earthly things? No, No:
and do we think that we Are put into the earth, to hunt and hunger After earthly things? No, No:
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this is not our proper place; we looke for a Citie, whose Maker and Builder is God:
this is not our proper place; we look for a city, whose Maker and Builder is God:
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here is but the place of our banishment, Heauen is our home; Oh therefore let vs bee sober.
Here is but the place of our banishment, Heaven is our home; O Therefore let us be Sobrium.
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Fourthly, by this meanes wee shall better attaine to watchfulnesse.
Fourthly, by this means we shall better attain to watchfulness.
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When a mans belly is full, his bones would be at rest, hee is vnfit to watch:
When a men belly is full, his bones would be At rest, he is unfit to watch:
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therefore Christ saith, Take heed lest at any time your hearts be oppressed with surfetting and drunkennesse,
Therefore christ Says, Take heed lest At any time your hearts be oppressed with surfeiting and Drunkenness,
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and cares of this life, lest that day come vpon you at vnawares: and Cares of this life, lest that day come upon you At unawares:
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So when a man is full fed of things of this life, his soule is readie to sleepe and snort in securitie.
So when a man is full fed of things of this life, his soul is ready to sleep and snort in security.
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Whereas euen as a spare diet doth make vs lesse sleepie;
Whereas even as a spare diet does make us less sleepy;
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so sobrietie is a great meanes to watchfulnesse, which is the next vse which is to be pressed,
so sobriety is a great means to watchfulness, which is the next use which is to be pressed,
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as the Apostle saith, Be sober, and watch. In the second place therefore;
as the Apostle Says, Be Sobrium, and watch. In the second place Therefore;
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seeing the end of all things is at hand, let vs be exhorted in the feare of God to watch.
seeing the end of all things is At hand, let us be exhorted in the Fear of God to watch.
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Now because watchfulnesse doth referre it selfe vnto two heads of Diuinitie, first to Faith, and secondly to Loue;
Now Because watchfulness does refer it self unto two Heads of Divinity, First to Faith, and secondly to Love;
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or first to Doctrine, and secondly to Manners: and because both these are in danger in these last and perillous daies:
or First to Doctrine, and secondly to Manners: and Because both these Are in danger in these last and perilous days:
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In which respect Iesus Christ saith, Behold I come as a theefe:
In which respect Iesus christ Says, Behold I come as a thief:
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Blessed is he that watcheth and keepeth his garments, (of faith and loue) lest he walke naked, and men see his filthinesse: Blessed is he that watches and Keepeth his garments, (of faith and love) lest he walk naked, and men see his filthiness:
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therefore we must watch for the health and securitie of them both.
Therefore we must watch for the health and security of them both.
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First, we must watch in respect of Doctrine, that so we be not nuzled vp in falshood and errour.
First, we must watch in respect of Doctrine, that so we be not nuzzled up in falsehood and error.
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There is a stabbing of our soules, as well as a staruing of them, and that is by false doctrine, against which wee must watch.
There is a stabbing of our Souls, as well as a starving of them, and that is by false Doctrine, against which we must watch.
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For the pressing whereof, I shall keepe the same course which I did in the former;
For the pressing whereof, I shall keep the same course which I did in the former;
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namely, to shew you wherein it standeth, and how we may be stirred vp to the practise of it.
namely, to show you wherein it Stands, and how we may be stirred up to the practice of it.
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If first you aske me, wherein this watchfulnesse in doctrine standeth? I answer:
If First you ask me, wherein this watchfulness in Doctrine Stands? I answer:
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It standeth in a holy care to obserue that rule of the Apostle to the Philippians, Beware of dogs, beware of euill workers, beware of the concision:
It Stands in a holy care to observe that Rule of the Apostle to the Philippians, Beware of Dogs, beware of evil workers, beware of the concision:
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And that to the Thessalonians, Trie all things and keepe that which is good: And that of Iohn, Trie the spirits whether they are of God.
And that to the Thessalonians, Try all things and keep that which is good: And that of John, Try the spirits whither they Are of God.
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When we are thus vigilant and watchfull ouer that doctrine which is taught vnto vs,
When we Are thus vigilant and watchful over that Doctrine which is taught unto us,
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as the men of Berea, who as they receiued the Word with all readinesse, so they searched the Scriptures daily whether those things were so or no, which were taught vnto them:
as the men of Berea, who as they received the Word with all readiness, so they searched the Scriptures daily whither those things were so or no, which were taught unto them:
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when wee are carefull not presently to admit of euery point that is shrowded vnder the authoritie of a Teacher, Who hath not dominion ouer our faith:
when we Are careful not presently to admit of every point that is shrouded under the Authority of a Teacher, Who hath not dominion over our faith:
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when we are not sluggish to enquire and search into euery doctrine that is offered vnto vs,
when we Are not sluggish to inquire and search into every Doctrine that is offered unto us,
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but doe humbly resigne our selues vnto Gods teaching, doe pray that God would open our eyes that we may be taught, doe striue to doe the will of God, that wee may know of the doctrine whether it be of God or no,
but do humbly resign our selves unto God's teaching, do pray that God would open our eyes that we may be taught, do strive to do the will of God, that we may know of the Doctrine whither it be of God or no,
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and doe get a forme of doctrine, or the doctrine of the beginning of Christ, or the doctrine of Baptismes and laying on of hands, or whatsoeuer else you will call the grounds of Religion laid downe by way of Catechismes;
and do get a Form of Doctrine, or the Doctrine of the beginning of christ, or the Doctrine of Baptisms and laying on of hands, or whatsoever Else you will call the grounds of Religion laid down by Way of Catechisms;
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and vse all other meanes appointed for the finding out of the truth, then may wee be said to watch in doctrine.
and use all other means appointed for the finding out of the truth, then may we be said to watch in Doctrine.
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If in the second place, you shall aske me what may stir vs vp to be watchfull in doctrine? I doe humbly offer vnto your considerations diuers motiues.
If in the second place, you shall ask me what may stir us up to be watchful in Doctrine? I do humbly offer unto your considerations diverse motives.
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First, by this meanes we shall discouer those drugges of falshood, which by the deceit of euill workers are gilded ouer,
First, by this means we shall discover those drug of falsehood, which by the deceit of evil workers Are gilded over,
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as if they were no other than Gods truth.
as if they were no other than God's truth.
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It is possible that the Deuill should transforme himselfe into an Angell of life, and that falshood should bee so washed ouer with craftie distinctions,
It is possible that the devil should transform himself into an Angel of life, and that falsehood should be so washed over with crafty Distinctions,
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and a seeming allowance of Scriptures and hore-headed antiquitie, that it may be taken by the simple hearted for no lesse than truth.
and a seeming allowance of Scriptures and hore-headed antiquity, that it may be taken by the simple hearted for no less than truth.
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Ye know that though God be the Ancient of daies, yet the deuill hath beene from the beginning:
You know that though God be the Ancient of days, yet the Devil hath been from the beginning:
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and that both truth and falsehood got into Paradise:
and that both truth and falsehood god into Paradise:
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and that the deuill hath had a succession of his seruants, as well as God of his Ministers:
and that the Devil hath had a succession of his Servants, as well as God of his Ministers:
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and that it hath beene an old tricke of the deuill, to them that rested in the Scriptures, to alledge Scriptures, as to Christ,
and that it hath been an old trick of the Devil, to them that rested in the Scriptures, to allege Scriptures, as to christ,
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whether by mutilation or deprauation, as some dispute it, it is no matter.
whither by mutilation or depravation, as Some dispute it, it is no matter.
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That we may not be deceiued therefore, and drinke the poison of Antichrist in stead of the wholesome liquor of Gods truth,
That we may not be deceived Therefore, and drink the poison of Antichrist in stead of the wholesome liquour of God's truth,
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and that without suspicion, it is necessarie that wee watch in respect of doctrine.
and that without suspicion, it is necessary that we watch in respect of Doctrine.
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Secondly, by this meanes we shall be brought to reuerence and obey our Pastors and Teachers.
Secondly, by this means we shall be brought to Reverence and obey our Pastors and Teachers.
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I know that our aduersaries will tell vs that this watchfulnesse in doctrine is the next way to make the people, which are as sheepe, to be Iudges of their Pastors, who are as shepherds, which is as much as if wee should say, that by setting a watch in the night-season to examine all passengers, wee make them Iudges of Superiours, who are many times stayed by them:
I know that our Adversaries will tell us that this watchfulness in Doctrine is the next Way to make the people, which Are as sheep, to be Judges of their Pastors, who Are as shepherd's, which is as much as if we should say, that by setting a watch in the night-season to examine all passengers, we make them Judges of Superiors, who Are many times stayed by them:
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the folly whereof is apparent to the simple.
the folly whereof is apparent to the simple.
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For though the people doe examine according to their charge, yet they are so farre from passing iudgement otherwise than (by the helpe of such meanes as God hath appointed) by applying the rule of the Word to the Doctrine to be ruled, that it breedeth vnspeakable respect,
For though the people do examine according to their charge, yet they Are so Far from passing judgement otherwise than (by the help of such means as God hath appointed) by applying the Rule of the Word to the Doctrine to be ruled, that it breeds unspeakable respect,
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when the people shall see that their Teachers teach them no other doctrine than that which is warranted by the word of God.
when the people shall see that their Teachers teach them no other Doctrine than that which is warranted by the word of God.
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Thirdly, to this end God hath giuen the gift of tongues and interpretation to the Church, that we might haue translations, whereby we might be enabled to doe it.
Thirdly, to this end God hath given the gift of tongues and Interpretation to the Church, that we might have Translations, whereby we might be enabled to do it.
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Euen as when a King doth will a Proclamation and cause it to be published, he doth it to this end, that his subiects may examine their actions sutable to that matter in hand, and reforme or conforme accordingly:
Eve as when a King does will a Proclamation and cause it to be published, he does it to this end, that his Subjects may examine their actions suitable to that matter in hand, and reform or conform accordingly:
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So when God doth giue authoritie and power vnto men to publish his will in the Scriptures in our vulgar tongues, he doth it vnto this end, that we should examine our doctrines and deeds by it, and know and liue accordingly.
So when God does give Authority and power unto men to publish his will in the Scriptures in our Vulgar tongues, he does it unto this end, that we should examine our doctrines and Deeds by it, and know and live accordingly.
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Except therefore that we will not answer Gods end and expectation, we must watch ouer Doctrine.
Except Therefore that we will not answer God's end and expectation, we must watch over Doctrine.
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Fourthly, this is one reason why the Apostles did confirme their doctrine by the Scriptures of the old Testament, to wit, not because they wanted authoritie to put what they deliuered vpon the word of God,
Fourthly, this is one reason why the Apostles did confirm their Doctrine by the Scriptures of the old Testament, to wit, not Because they wanted Authority to put what they Delivered upon the word of God,
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but because we might be drawne on and encouraged to see the consent of the Prophets and Apostles,
but Because we might be drawn on and encouraged to see the consent of the prophets and Apostles,
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and to search with the men of Berea in the Scriptures, for those doctrines which wee doe entertaine.
and to search with the men of Berea in the Scriptures, for those doctrines which we do entertain.
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Fiftly, and lastly, we may be moued to watch ouer that doctrine which is deliuered vnto vs, by considering what glorious meanes in appearance the aduersaries of the truth haue to gaine vpon our affections, that they may infatuate our iudgements.
Fifty, and lastly, we may be moved to watch over that Doctrine which is Delivered unto us, by considering what glorious means in appearance the Adversaries of the truth have to gain upon our affections, that they may infatuate our Judgments.
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For doe but marke what vsually they plead first against vs, and secondly for themselues.
For do but mark what usually they plead First against us, and secondly for themselves.
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Against vs what is more frequent in their mouthes and writings, than to vrge these two things:
Against us what is more frequent in their mouths and writings, than to urge these two things:
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first, that we haue no other doctrine opposite vnto them, than that which hath beene taught vs by vicious deformers of religion, such as Luther was, who, (as they say) besides his notorious wickednesse, receiued (by his owne confession) some of his doctrines from the deuil:
First, that we have no other Doctrine opposite unto them, than that which hath been taught us by vicious deformers of Religion, such as Luther was, who, (as they say) beside his notorious wickedness, received (by his own Confessi) Some of his doctrines from the Devil:
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& secondly that, as it seemes out of the guilt we haue in our consciences, and suspicion of the badnesse of our cause, we refuse disputations and other publike trials.
& secondly that, as it seems out of the guilt we have in our Consciences, and suspicion of the badness of our cause, we refuse disputations and other public trials.
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Oh what faire pretences are here (if they were true) to draw our hearts to hearken to their Antichristian doctrine!
O what fair pretences Are Here (if they were true) to draw our hearts to harken to their Antichristian Doctrine!
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But, as we loue our soules, let vs watch, and these things shall not moue vs.
But, as we love our Souls, let us watch, and these things shall not move us
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For first, we depend not vpon any priuate man or spirit for that doctrine which we allow,
For First, we depend not upon any private man or Spirit for that Doctrine which we allow,
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but vpon the publike Spirit of Iesus Christ, speaking in the Scriptures.
but upon the public Spirit of Iesus christ, speaking in the Scriptures.
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We embrace not the Scriptures for mans sake (as the Papists doe so farre as the Pope approueth) but man and his opinions for the Scriptures sake,
We embrace not the Scriptures for men sake (as the Papists do so Far as the Pope approveth) but man and his opinions for the Scriptures sake,
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and so farre as we finde them agreeable to them, so farre we consent vnto them.
and so Far as we find them agreeable to them, so Far we consent unto them.
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Secondly, we may not thinke it strange that Luther (and other gracious reformers) should be railed at by his and their enemies, who felt his priuie and powerfull blowes, to the shaking of the Popish Monarchie.
Secondly, we may not think it strange that Luther (and other gracious reformers) should be railed At by his and their enemies, who felt his privy and powerful blows, to the shaking of the Popish Monarchy.
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It is ordinarie to faithfull Teachers to be subiect to the disgracings of their aduersaries both in respect of their persons and doctrines.
It is ordinary to faithful Teachers to be Subject to the disgracings of their Adversaries both in respect of their Persons and doctrines.
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Tertullus said of Paul, Certainly we haue found this man a pestilent fellow, a moouer of sedition. Tertullus said of Paul, Certainly we have found this man a pestilent fellow, a mover of sedition.
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Ieremiahs enemies say of him, Come and let vs imagine some mischiefe against him, come and let vs smite him with the tongue. Jeremiah's enemies say of him, Come and let us imagine Some mischief against him, come and let us smite him with the tongue.
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Why, vpon what ground will they deale thus with Ieremie? Surely, they doe not say,
Why, upon what ground will they deal thus with Ieremie? Surely, they do not say,
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because the Pope, for whom we work, cannot erre, and the Church whereof wee are members, cannot want the spirit to guide it,
Because the Pope, for whom we work, cannot err, and the Church whereof we Are members, cannot want the Spirit to guide it,
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yet they speake something like it when they say, For the Law shal not perish from the Priest,
yet they speak something like it when they say, For the Law shall not perish from the Priest,
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nor Counsell from the wise, nor the Word from the Prophet. nor Counsel from the wise, nor the Word from the Prophet.
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So that we may not thinke it a new thing, that learned and resolute Luther should when he is with God be thus trampled vpon by men.
So that we may not think it a new thing, that learned and resolute Luther should when he is with God be thus trampled upon by men.
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Thirdly, it is very likely, yea in its kinde certaine, that Luther was a reuerend and holy man.
Thirdly, it is very likely, yea in its kind certain, that Luther was a reverend and holy man.
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For though his professed enemies (such as Coclaeus, Parsons, and the rest of the Iesuites are) doe declaime against him,
For though his professed enemies (such as Coclaeus, Parsons, and the rest of the Iesuites Are) do declaim against him,
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yet in his daies he had the testimonie both of God and man:
yet in his days he had the testimony both of God and man:
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Of God in that miraculous successe which he had in his preaching, for the spreading of the truth, against the power and policy of the Emperour and Pope,
Of God in that miraculous success which he had in his preaching, for the spreading of the truth, against the power and policy of the Emperor and Pope,
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and what euer other enemies he had, which were neither few nor of small place and respect in the world:
and what ever other enemies he had, which were neither few nor of small place and respect in the world:
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Of man, in the testimonie of Erasmus, which is often laid on the trencher of our aduersaries, and cannot be wiped off. Of man, in the testimony of Erasmus, which is often laid on the trencher of our Adversaries, and cannot be wiped off.
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Notwithstanding which testimonie, we doe freely acknowledge, both that his many oppositions and multiplicitie of troubles made him more pettish and rash in words than hee should haue beene,
Notwithstanding which testimony, we do freely acknowledge, both that his many oppositions and Multiplicity of Troubles made him more pettish and rash in words than he should have been,
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as also that hee had two other faults (as Erasmus is said wittily to passe his iudgement concerning him to the Duke of Saxonie ) to wit, That he medled with the Popes Crowne, and with the Monkes bellies.
as also that he had two other Faults (as Erasmus is said wittily to pass his judgement Concerning him to the Duke of Saxony) to wit, That he meddled with the Popes Crown, and with the Monks bellies.
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Fourthly, put case that Luther and the rest of those godly Reformers were wicked, shall we not haue the same libertie which the Church of Rome hath? When we obiect the horrible and outragious wickednesses of many Popes, who were for the time Heads of their Church vnder Christ to conuey spirituall life into the whole bodie;
Fourthly, put case that Luther and the rest of those godly Reformers were wicked, shall we not have the same liberty which the Church of Room hath? When we Object the horrible and outrageous Wickednesses of many Popes, who were for the time Heads of their Church under christ to convey spiritual life into the Whole body;
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they doe answer (in effect) that we need not take so much paines as to cast it in their teeth;
they do answer (in Effect) that we need not take so much pains as to cast it in their teeth;
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for they doe of their owne accords acknowledge it, and are not ashamed to make the most brutish and cursed villanies of the Popes, a proofe of the excellencie of that Chaire,
for they do of their own accords acknowledge it, and Are not ashamed to make the most brutish and cursed villainies of the Popes, a proof of the excellency of that Chair,
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and of the prouidence of God ouer it. If then they proue the holinesse of their Religion from the vnholinesse of their Popes;
and of the providence of God over it. If then they prove the holiness of their Religion from the unholiness of their Popes;
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why should they proue the impietie of our Religion from the impietie of Luther, if it were true?
why should they prove the impiety of our Religion from the impiety of Luther, if it were true?
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Fiftly, as for Luthers learning from the Deuill; I answer two things distinctly.
Fifty, as for Luthers learning from the devil; I answer two things distinctly.
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First, put case that Luther had said, that the Deuill did preach vnto him the true doctrine of the Sacrament:
First, put case that Luther had said, that the devil did preach unto him the true Doctrine of the Sacrament:
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Is it any newes that the Deuill should preach the truth to disgrace it? Doth nor Iesus Christ for this cause hinder the Deuil from saying that he knew him, because he needed not his testimonie (though he was readie enough to giue it) which could doe him no good? And did not the woman, who had the diuining Deuill, say of Paul and Silas, That they were the seruants of the most high God, shewing the way of saluation? In which the truth was spoke,
Is it any news that the devil should preach the truth to disgrace it? Does nor Iesus christ for this cause hinder the devil from saying that he knew him, Because he needed not his testimony (though he was ready enough to give it) which could do him no good? And did not the woman, who had the divining devil, say of Paul and Silas, That they were the Servants of the most high God, showing the Way of salvation? In which the truth was spoke,
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and yet saith the Text, it grieued Paul: because by this meanes it might seeme that the Deuill and the Spirit of God taught one doctrine.
and yet Says the Text, it grieved Paul: Because by this means it might seem that the devil and the Spirit of God taught one Doctrine.
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So that we may conclude that the Deuill will preach the truth for his owne aduantage.
So that we may conclude that the devil will preach the truth for his own advantage.
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But secondly, the truth is, that this is but the slander of an enemie.
But secondly, the truth is, that this is but the slander of an enemy.
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For all of vs that haue beene vrged with it, as we cannot thinke Luther such a foole as to bewray his owne secrets,
For all of us that have been urged with it, as we cannot think Luther such a fool as to bewray his own secrets,
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and openly to professe that the Deuill was his master, to the so great disaduantage of his cause:
and openly to profess that the devil was his master, to the so great disadvantage of his cause:
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So vpon diligent search, we can finde but this to be the vpshot of what he saith in this kinde:
So upon diligent search, we can find but this to be the upshot of what he Says in this kind:
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namely, that he hauing learned the true doctrine of the Sacrament in the Schoole of Christ, the Deuill vrged it strongly against his former practise of Massing, to draw him to despaire,
namely, that he having learned the true Doctrine of the Sacrament in the School of christ, the devil urged it strongly against his former practice of Massing, to draw him to despair,
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because he had so often dishonoured God.
Because he had so often dishonoured God.
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Lastly, concerning our refusall (as they please to tearme it) of disputation with them:
Lastly, Concerning our refusal (as they please to term it) of disputation with them:
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First, we see their pride in boasting of their learning among their blinded disciples, as if it were so great that our side were afraid to looke •h•m in the faces.
First, we see their pride in boasting of their learning among their blinded Disciples, as if it were so great that our side were afraid to look •h•m in the faces.
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Secondly, we cannot thinke ou• cause to be •he worse, because we do not dispute with them for the garland.
Secondly, we cannot think ou• cause to be •he Worse, Because we do not dispute with them for the garland.
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Who knoweth not that a quicke wit, a nimble tongue, a confident spirit, and a bold face will goe beyond a good cause at such a time? Doe we not see that a wrangler will haue the last word, what euer his cause be? and I am sure it had beene better with Eue if she had neuer disputed the case with the deuill:
Who Knoweth not that a quick wit, a nimble tongue, a confident Spirit, and a bold face will go beyond a good cause At such a time? Do we not see that a wrangler will have the last word, what ever his cause be? and I am sure it had been better with Eue if she had never disputed the case with the Devil:
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and it would bee better with all of vs, if in arguments against the truth wee could attaine to Pauls Logicke, to hold the conclusion whatsoeuer the premises are.
and it would be better with all of us, if in Arguments against the truth we could attain to Paul's Logic, to hold the conclusion whatsoever the premises Are.
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Thirdly, the world hath beene well acquainted with Popish disputations, and vpon what aduantages they haue beene vndertaken.
Thirdly, the world hath been well acquainted with Popish disputations, and upon what advantages they have been undertaken.
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Iohn Hus, and Ierome of Prage, and Luther can witnesse; against whom there was more power than arguments:John Hus, and Jerome of Prage, and Luther can witness; against whom there was more power than Arguments:
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and wee cannot forget how holy Bradford co•plained that they would dispute with him, to wit, that hee should dispute against the things which they had alreadie determined, whereby it appeared that they sought not the truth,
and we cannot forget how holy Bradford co•plained that they would dispute with him, to wit, that he should dispute against the things which they had already determined, whereby it appeared that they sought not the truth,
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but his destruction and their owne glory:
but his destruction and their own glory:
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yea and wee see still that where the Popish power reacheth, whatsoeuer be the propositions, the conclusion is, the Inquisition and the mercy of those holy Fathers by fire and faggot.
yea and we see still that where the Popish power reaches, whatsoever be the propositions, the conclusion is, the Inquisition and the mercy of those holy Father's by fire and faggot.
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If it be thought that yet this need not bee feared amongst vs; I know it well:
If it be Thought that yet this need not be feared among us; I know it well:
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yet we may see by the former considerations what is like to be the successe:
yet we may see by the former considerations what is like to be the success:
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and we are not quite without experience in those disputes betwixt Mounsieur de Moulin, and the Iesuites of France, with whom he had to doe, who had still the vpper hand in the report of their faction,
and we Are not quite without experience in those disputes betwixt Mounsieur de Moulin, and the Iesuites of France, with whom he had to do, who had still the upper hand in the report of their faction,
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when time soone after hath brought other truth to light.
when time soon After hath brought other truth to Light.
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Fourthly, though they dispute not by proclamation, yet they dispute by print, (for their bookes doe daily flie abroad) and they are occasioned in this kinde to doe more than they doe, while they suffer themselues to be beaten backe after their first assault,
Fourthly, though they dispute not by proclamation, yet they dispute by print, (for their books do daily fly abroad) and they Are occasioned in this kind to do more than they do, while they suffer themselves to be beaten back After their First assault,
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and leaue our champions triumphing in the field.
and leave our champions triumphing in the field.
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Thus we must watch for those things which they plead against vs, that so we may preserue our doctrine:
Thus we must watch for those things which they plead against us, that so we may preserve our Doctrine:
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next wee must watch for those things which they plead for themselues, which otherwise may shrewdly shake vs,
next we must watch for those things which they plead for themselves, which otherwise may shrewdly shake us,
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and moue vs in our minds before we are aware. But what are these? Marke I pray you:
and move us in our minds before we Are aware. But what Are these? Mark I pray you:
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They will tell you of their Scripture, holinesse, humilitie, learning, miracles, dangers, and other wonderfull conueniences of their religion.
They will tell you of their Scripture, holiness, humility, learning, Miracles, dangers, and other wonderful conveniences of their Religion.
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And oh how plausible are these in the sight of a naturall man!
And o how plausible Are these in the sighed of a natural man!
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First, they w•ll tell you that they haue expresse Scriptures for a great number of their doctrines which they hold against vs, which wee cannot auoid without glosses, and wee haue no expresse Scripture against them.
First, they w•ll tell you that they have express Scriptures for a great number of their doctrines which they hold against us, which we cannot avoid without Glosses, and we have no express Scripture against them.
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And how faire doth this appeare to him that is willing to rule his conscience by the word of God? therefore watch I pray you.
And how fair does this appear to him that is willing to Rule his conscience by the word of God? Therefore watch I pray you.
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Concerning the supremacie of Peter, and so of the Pope, they will tell you that Christ said to Peter, Thou art Peter, and vpon this rocke I will build my Church.
Concerning the supremacy of Peter, and so of the Pope, they will tell you that christ said to Peter, Thou art Peter, and upon this rock I will built my Church.
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But these words are not plaine to that end:
But these words Are not plain to that end:
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for hee doth not say, Thou art rocke, and vpon thee rocke I will build my Church;
for he does not say, Thou art rock, and upon thee rock I will built my Church;
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but, Thou art Peter, and answerable to thy name (which signifieth a stone) thou hast made a confession of Christ, which shall be and is a rocke whereupon I will build my Church.
but, Thou art Peter, and answerable to thy name (which signifies a stone) thou hast made a Confessi of christ, which shall be and is a rock whereupon I will built my Church.
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But as for vs, we haue plaine Scrip•ures against that proud supremacie:
But as for us, we have plain Scrip•ures against that proud supremacy:
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for other foundation can no man lay than that which is laid, which is Iesus Christ. for other Foundation can no man lay than that which is laid, which is Iesus christ.
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And if it be said that Peter and the Pope are successiuely ministers and supporters in the same foundation;
And if it be said that Peter and the Pope Are successively Ministers and supporters in the same Foundation;
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then the Apostle saith, that there are diuersities of administrations, but the selfe-same Lord:
then the Apostle Says, that there Are diversities of administrations, but the selfsame Lord:
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and for matter of ministerie, wee haue it plainly, that the Church of God is built vpon the foundation of the Prophets and Apostles, (as well as vpon Peter, that is, vpon their doctrines and confessions) Iesus Christ himselfe being the chiefe corner stone.
and for matter of Ministry, we have it plainly, that the Church of God is built upon the Foundation of the prophets and Apostles, (as well as upon Peter, that is, upon their doctrines and confessions) Iesus christ himself being the chief corner stone.
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For their breaden-god in the Sacrament, they will tell you that they haue expresly the words of Christ, saying, This is my bodie. Yet our Sauiour doth not say, This is my naturall bodie which was borne of the Virgin Marie;
For their breaden-god in the Sacrament, they will tell you that they have expressly the words of christ, saying, This is my body. Yet our Saviour does not say, This is my natural body which was born of the Virgae marry;
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or, This is my bodie as it shall be when I am glorified;
or, This is my body as it shall be when I am glorified;
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because we know that he had his mortall bodie sitting at the table with his Disciples, which had not yet suffered death.
Because we know that he had his Mortal body sitting At the table with his Disciples, which had not yet suffered death.
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But as for vs, though we need not any such phantasticall place as should say, This is the signe of my bodie, because we doe beleeue that, in those words of promise, Christ doth expresse his plaine meaning according to the nature of the thing that he hath in hand, which is the Sacrament;
But as for us, though we need not any such fantastical place as should say, This is the Signen of my body, Because we do believe that, in those words of promise, christ does express his plain meaning according to the nature of the thing that he hath in hand, which is the Sacrament;
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and that hee had not spoken so plainly and so fitly, if hee should haue said, This is a signe of my bodie;
and that he had not spoken so plainly and so fitly, if he should have said, This is a Signen of my body;
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because he was to represent in those words vnto his Church, that in the faithfull receiuing of those signes and seales, they should haue whole Christ with all his merits conueyed and setled vpon them:
Because he was to represent in those words unto his Church, that in the faithful receiving of those Signs and Seals, they should have Whole christ with all his merits conveyed and settled upon them:
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Yet this wee haue in plaine words against Christs corporall presence, that the heauen must containe him till the time that all things be restored.
Yet this we have in plain words against Christ corporal presence, that the heaven must contain him till the time that all things be restored.
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Againe, for their iustification by works, they will tell you that they haue expresly the words of Iames, which say, that of workes a man is iustified, and not of faith onely. Again, for their justification by works, they will tell you that they have expressly the words of James, which say, that of works a man is justified, and not of faith only.
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Which yet are not so expresse as they dreame: for by [ works ] the Apostle must needs vnderstand the cause with the effect,
Which yet Are not so express as they dream: for by [ works ] the Apostle must needs understand the cause with the Effect,
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or a liuing and working faith made manifest by works;
or a living and working faith made manifest by works;
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both because otherwise the Apostle would neuer bring in the Scripture which proueth iustification by faith,
both Because otherwise the Apostle would never bring in the Scripture which Proves justification by faith,
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and say, that the worke of his offering vp of his sonne was the fulfilling of that Text which speaketh of faith: as also, because otherwise it would be an absurd inference to say, that because Abraham beleeued God, therfore ye see that man is iustified of workes, and not of faith onely.
and say, that the work of his offering up of his son was the fulfilling of that Text which speaks of faith: as also, Because otherwise it would be an absurd Inference to say, that Because Abraham believed God, Therefore you see that man is justified of works, and not of faith only.
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Any man may see that the Apostle, to cut the combes of Securitanes, who rested in a naked, idle,
Any man may see that the Apostle, to Cut the combes of Securitanes, who rested in a naked, idle,
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and vnprofitable faith, saith, that we cannot be saued but by that faith which worketh out our saluation, or proceedeth in the way to heauen, by loue: because it is onely such a faith that iustifieth vs, which of necessitie goeth before saluation.
and unprofitable faith, Says, that we cannot be saved but by that faith which works out our salvation, or Proceedeth in the Way to heaven, by love: Because it is only such a faith that Justifieth us, which of necessity Goes before salvation.
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But for vs wee haue plaine words which tell vs (euen when the Apostle speaketh of purpose of iustification) that a man is iustified by faith without the workes of the Law (therefore by faith onely:
But for us we have plain words which tell us (even when the Apostle speaks of purpose of justification) that a man is justified by faith without the works of the Law (Therefore by faith only:
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) and that we must renounce in this case euen the works of righteousnesse which we haue done, and those workes whereunto we are built in Christ Iesus that we should walke in them. ) and that we must renounce in this case even the works of righteousness which we have done, and those works whereunto we Are built in christ Iesus that we should walk in them.
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Againe, for the keeping of the Law, they will tell you that they haue the plaine words of Paul, which say, that the doers of the Law shall be iustified, which yet are not so plaine as they pretend;
Again, for the keeping of the Law, they will tell you that they have the plain words of Paul, which say, that the doers of the Law shall be justified, which yet Are not so plain as they pretend;
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because they speake no other but with vs, that the Law containeth a patterne of perfect righteousnesse,
Because they speak no other but with us, that the Law Containeth a pattern of perfect righteousness,
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and that if we could doe it we should be iustified by the deed.
and that if we could do it we should be justified by the deed.
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But for vs we heare the Scriptures speake plainly, that in many things we sinne all, and that if we sinne we doe transgresse the Law. Againe, But for us we hear the Scriptures speak plainly, that in many things we sin all, and that if we sin we do transgress the Law. Again,
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for that proud and cursed doctrine of merit, they will tell you that the Scripture often saith plainly, that God will reward euery man according to his works:
for that proud and cursed Doctrine of merit, they will tell you that the Scripture often Says plainly, that God will reward every man according to his works:
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yet we see plainly that there is wages counted by fauour as well as by debt; yet we see plainly that there is wages counted by favour as well as by debt;
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in which respect Gods reward may argue Gods free loue, and mercy, and promise, and not our desert:
in which respect God's reward may argue God's free love, and mercy, and promise, and not our desert:
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especially considering what Christ (who teacheth vs not to lie) doth teach vs to say, that when we haue done all things, which are commanded vs, we are vnprofitable seruants.
especially considering what christ (who Teaches us not to lie) does teach us to say, that when we have done all things, which Are commanded us, we Are unprofitable Servants.
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Thus in these, and many other points of their false doctrine, they will make you beleeue that they haue expresse Scriptures (as the Deuill when hee tempted Christ;) but watch, and beleeue them not at their words,
Thus in these, and many other points of their false Doctrine, they will make you believe that they have express Scriptures (as the devil when he tempted christ;) but watch, and believe them not At their words,
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or first appearance, how diuine-like soeuer they appeare.
or First appearance, how Divine-like soever they appear.
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There was scarce euer heretike that did not make the like plea & shew for himselfe.
There was scarce ever heretic that did not make the like plea & show for himself.
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Not as if the Scripture did truly serue euery heretikes turne:
Not as if the Scripture did truly serve every Heretics turn:
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for as there is but one sense of those Scriptures, which we doe call the literall,
for as there is but one sense of those Scriptures, which we do call the literal,
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and is that which the Author of it (to wit, the Holy Ghost) doth principally intend;
and is that which the Author of it (to wit, the Holy Ghost) does principally intend;
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so the onely end is by that one sense to serue God, and not the Deuill by schisme or heresie.
so the only end is by that one sense to serve God, and not the devil by Schism or heresy.
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If therefore heretikes abuse it to their ends, it proceeds from their infatuated iudgements and foolish opin•ons, which makes the Scriptures to appeare to speake accord•ng to their phantasies (as a distempered eye dealeth with colours) and not from any incertainty that is in the good word of God, which is preserued vnto vs for the comfort of our soules.
If Therefore Heretics abuse it to their ends, it proceeds from their infatuated Judgments and foolish opin•ons, which makes the Scriptures to appear to speak accord•ng to their fantasies (as a distempered eye deals with colours) and not from any incertainty that is in the good word of God, which is preserved unto us for the Comfort of our Souls.
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Secondly, they will tell you that they haue great holinesse in their Church amongst them, and that wee haue none but counterfeit stuffe that will not endure the triall. Secondly, they will tell you that they have great holiness in their Church among them, and that we have none but counterfeit stuff that will not endure the trial.
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But watch, I pray you, against this deceit, and concerne these foure things distinctly.
But watch, I pray you, against this deceit, and concern these foure things distinctly.
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First, Holinesse is a great meanes to draw our affections, yea though it be but in appearance.
First, Holiness is a great means to draw our affections, yea though it be but in appearance.
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The question being asked, why so great multitudes pressed vpon our blessed Sauiour: The answer is this;
The question being asked, why so great Multitudes pressed upon our blessed Saviour: The answer is this;
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both by reason of the diuine sweetnesse of his words, Neuer man speaking as he spake, euen by the witnesse of his enemies;
both by reason of the divine sweetness of his words, Never man speaking as he spoke, even by the witness of his enemies;
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as also by reason of the holinesse of his waies, of which they gaue testimonie that said, He hath done all things well.
as also by reason of the holiness of his ways, of which they gave testimony that said, He hath done all things well.
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And how the holinesse of others doth gaine vpon our hearts we see by daily experience, And how the holiness of Others does gain upon our hearts we see by daily experience,
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yea though it be but fained.
yea though it be but feigned.
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As when Artimisia knew not how to conquer Latmum, shee did it by performing religious seruice in a wood, not farre from that Citie dedicated to Berecynthia, the fained mother of the gods:
As when Artimisia knew not how to conquer Latmum, she did it by performing religious service in a wood, not Far from that city dedicated to Berecynthia, the feigned mother of the God's:
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so wee know the multitudes in many places, which the Pope hath drawne and conquered to himselfe, by a vaile, a Cowle, a triple Crowne, a Cardinalls Hat, by a pompous solemnitie,
so we know the Multitudes in many places, which the Pope hath drawn and conquered to himself, by a veil, a Cowl, a triple Crown, a Cardinals Hat, by a pompous solemnity,
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and rituall deuotion, by Cloysters and titular Virgins, together with many other the like toyes.
and ritual devotion, by Cloisters and titular Virgins, together with many other the like toys.
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Secondly, shew of holinesse may much deceiue vs except we sound into the truth of it.
Secondly, show of holiness may much deceive us except we found into the truth of it.
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We know that the scriptures doe imply that false prophets weare rough garments to deceiue, that is, vntrimmed and vndressed skins in a carelesse manner,
We know that the Scriptures do imply that false Prophets wear rough garments to deceive, that is, untrimmed and undressed skins in a careless manner,
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as if their liues were as simple as Adams newly fallen, or as those that wandred vp and downe in sheepes skinnes and goats skins.
as if their lives were as simple as Adams newly fallen, or as those that wandered up and down in Sheep skins and Goats skins.
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In which respect Christ saith, Beware of false prophets which come to you in sheepes clothing.
In which respect christ Says, Beware of false Prophets which come to you in Sheep clothing.
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Therefore we ought to be wise, and not beleeue euery one that comes with a shew of the neglect of the world, mortification and holinesse.
Therefore we ought to be wise, and not believe every one that comes with a show of the neglect of the world, mortification and holiness.
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Thirdly, it is but an idle brag, that holinesse doth dwell in the Romish and Popish apostacy.
Thirdly, it is but an idle brag, that holiness does dwell in the Romish and Popish apostasy.
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There is indeed great shew of holinesse in their Temples, Altars, Priests, Images, Pilgrimages, Shrines, bare feet, hard knees,
There is indeed great show of holiness in their Temples, Altars, Priests, Images, Pilgrimages, Shrines, bore feet, hard knees,
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and the like (for what will not an vnquiet conscience doe to haue but some hope of peace and comfort hereafter?) but doe but marke what true holinesse they, who haue come out from amongst them, haue learned from the doctrine of that Church.
and the like (for what will not an unquiet conscience doe to have but Some hope of peace and Comfort hereafter?) but do but mark what true holiness they, who have come out from among them, have learned from the Doctrine of that Church.
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The Lord Cobham, who of old suffered for the truth, first weepingly cried out against the Popish Church, saying, Loe good people, for breaking Gods lawes they neuer cursed me;
The Lord Cobham, who of old suffered for the truth, First weepingly cried out against the Popish Church, saying, Lo good people, for breaking God's laws they never cursed me;
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but for their owne lawes they most cruelly handle me and others. Afterward in further discourse with Papists, he did say;but for their own laws they most cruelly handle me and Others. Afterwards in further discourse with Papists, he did say;
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I will say before God and man, Before I knew the despised doctrine of that vertuous man Wickliffe (who was a faithfull Preacher of the Gospell) I neuer abstained frō sin, I will say before God and man, Before I knew the despised Doctrine of that virtuous man Wickliffe (who was a faithful Preacher of the Gospel) I never abstained from since,
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but since, I trust I haue done otherwise:
but since, I trust I have done otherwise:
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so much grace could I neuer finde in any of your glorious instructions, saith he to them.so much grace could I never find in any of your glorious instructions, Says he to them.
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Againe, that blessed Martyr, Roger Holland made this free confession before Bonner; My Lord, I was of your blinde religion, Again, that blessed Martyr, Roger Holland made this free Confessi before Bonner; My Lord, I was of your blind Religion,
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vntill the latter end of King Edwards reigne, and hauing that libertie vnder your auricular confession, I made no conscience to sinne,
until the latter end of King Edwards Reign, and having that liberty under your auricular Confessi, I made no conscience to sin,
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but trusted in the Priests absolution, and he for money did some penance for mee: which money after I had giuen, I cared no more what offence I had done,
but trusted in the Priests absolution, and he for money did Some penance for me: which money After I had given, I cared no more what offence I had done,
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than the Priest cared after hee had got my money, whether he fasted with bread and water for me, yea or no:
than the Priest cared After he had god my money, whither he fasted with bred and water for me, yea or no:
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so I accounted lechery, swearing, and other vices, no offence of danger as long as I could haue them absolued.
so I accounted lechery, swearing, and other vices, no offence of danger as long as I could have them absolved.
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I so straightly (saith hee to the Papists) obserued your rules of religion, that I would haue ashes vpon Ash-wednesday,
I so straightly (Says he to the Papists) observed your rules of Religion, that I would have Ashes upon Ash-wednesday,
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though I had vsed neuer so much wickednesse at night: and albeit I could not of conscience eat flesh vpon Friday, yet in swearing, drinking,
though I had used never so much wickedness At night: and albeit I could not of conscience eat Flesh upon Friday, yet in swearing, drinking,
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or dicing all night long I made no conscience at all.
or dicing all night long I made no conscience At all.
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Thus was I brought vp and continued till now of late, that God of his grace, by the light of the Word, called mee to repentance of my former Idolatry and wicked life. Thus was I brought up and continued till now of late, that God of his grace, by the Light of the Word, called me to Repentance of my former Idolatry and wicked life.
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Oh learne we but from these two examples of dying men, what holinesse doth arise in the Popish Church euen from their very doctrine.
O Learn we but from these two Examples of dying men, what holiness does arise in the Popish Church even from their very Doctrine.
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And truly what else can we expect but vnholinesse frō that doctrine, which doth most teach that holinesse which is furthest from the heart,
And truly what Else can we expect but unholiness from that Doctrine, which does most teach that holiness which is furthest from the heart,
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and publish most the merit of those works which are of the outward man, as pilgrimages, gifts, building of Churches, Monasteries, and the like?
and publish most the merit of those works which Are of the outward man, as Pilgrimages, Gifts, building of Churches, Monasteries, and the like?
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Fourthly, if we haue not more holinesse in our Church, then they in theirs, wee desire to haue no partakers.
Fourthly, if we have not more holiness in our Church, then they in theirs, we desire to have no partakers.
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They themselues confesse that there are vnholy persons enough amongst them, as well as amongst vs;
They themselves confess that there Are unholy Persons enough among them, as well as among us;
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for thus they stop our mouthes when we obiect the detestable powder-treason.
for thus they stop our mouths when we Object the detestable Powder treason.
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And for our doctrine (though they haue laboured long and caught nothing, except wee will giue them leaue to say that we hold that we doe not,
And for our Doctrine (though they have laboured long and caught nothing, except we will give them leave to say that we hold that we do not,
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or in that sense which we doe not;) yet they cannot iustly charge vs (if they say truly what wee teach) to teach either against the Beleefe, the Lords Prayer, or ten Commandements, which they themselues make the summes of Faith, Hope, and Charitie.
or in that sense which we do not;) yet they cannot justly charge us (if they say truly what we teach) to teach either against the Belief, the lords Prayer, or ten commandments, which they themselves make the sums of Faith, Hope, and Charity.
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Wee would not for a thousand worlds teach that wee are able to keepe the commandements,
we would not for a thousand world's teach that we Are able to keep the Commandments,
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and to doe more than God requires, or that we could merit (as they doe) lest we should be charged to nourish pride of heart.
and to do more than God requires, or that we could merit (as they do) lest we should be charged to nourish pride of heart.
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We would not teach the least toleration of Priests concubines, lest one should say with that blessed Martyr Holland, I know some Priests very deuout that haue six or seuen children by foure or fiue seuerall women.
We would not teach the least toleration of Priests concubines, lest one should say with that blessed Martyr Holland, I know Some Priests very devout that have six or seuen children by foure or fiue several women.
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These and all other doctrines of the like stampe (which I haue touched in another place) we renounce, These and all other doctrines of the like stamp (which I have touched in Another place) we renounce,
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and presse, both in publike and priuate, the cleansing of our selues from all filthinesse of the flesh and spirit,
and press, both in public and private, the cleansing of our selves from all filthiness of the Flesh and Spirit,
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and growing vp vnto full holinesse in the feare of God;
and growing up unto full holiness in the Fear of God;
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together with the approuing of our selues to be liuely professors of the truth by a liuing faith, bringing forth fruits vnto God.
together with the approving of our selves to be lively professors of the truth by a living faith, bringing forth fruits unto God.
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Thirdly, they will tell you of the humilitie of their religion; Oh how they reuerence their Priests, Altars, and Images!
Thirdly, they will tell you of the humility of their Religion; O how they Reverence their Priests, Altars, and Images!
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How doe they come to God by Angels and Saints, and how doe their sackcloth and ashes appeare to the world!
How do they come to God by Angels and Saints, and how do their Sackcloth and Ashes appear to the world!
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but watch ouer these things, and thinke vpon these two things. First, that the humilitie of the Popish religion is not such as they pretend.
but watch over these things, and think upon these two things. First, that the humility of the Popish Religion is not such as they pretend.
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They proudly will haue some share in their owne conuersions, and therefore they will haue their owne free wills part-stakes with the grace of God:
They proudly will have Some share in their own conversions, and Therefore they will have their own free wills part-stakes with the grace of God:
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yea, and why should wee not say that they will proudly be ioynt-purchasers of heauen with Christ, seeing they teach the doctrine of merits? In which respect (if my memorie faileth mee not) Bellarmine is charged to say, That a iust man hath a double right to the same glory:
yea, and why should we not say that they will proudly be joint-purchasers of heaven with christ, seeing they teach the Doctrine of merits? In which respect (if my memory Faileth me not) Bellarmine is charged to say, That a just man hath a double right to the same glory:
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the one from the merits of Christ, communicated to him through grace; and the other from his owne merits.
the one from the merits of christ, communicated to him through grace; and the other from his own merits.
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And though he saith indeed, that hee who would haue any confidence in his owne merits, must not be proud,
And though he Says indeed, that he who would have any confidence in his own merits, must not be proud,
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yet (as it is most likely) he espying pride in their greatest humilitie, resolueth that it is safest for vs to put our trust in the mercie of God.
yet (as it is most likely) he espying pride in their greatest humility, resolveth that it is Safest for us to put our trust in the mercy of God.
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May we not also see pride euen in the head of their religion, the Pope, who doth exalt himselfe aboue all that is called God,
May we not also see pride even in the head of their Religion, the Pope, who does exalt himself above all that is called God,
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and that is worshipped? Yea, we doe see it, and we hate to thinke, that he that calleth himselfe, The seruant of seruants, and should be an humble Father in the Church of God, should so Lord it ouer the whole Church, which is a burden vnsupportable,and that is worshipped? Yea, we do see it, and we hate to think, that he that calls himself, The servant of Servants, and should be an humble Father in the Church of God, should so Lord it over the Whole Church, which is a burden unsupportable,
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and ouer the consciences of men, which is Gods prerogatiue.
and over the Consciences of men, which is God's prerogative.
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Secondly, put case their humilitie were as they say, doe we not know that they of old haue crept into the Church of God, who haue beene the patron,
Secondly, put case their humility were as they say, do we not know that they of old have crept into the Church of God, who have been the patron,
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and defenders of falsehood vnder this pretence? Yee know how it was in the Church of the Colossians; there were some who brought in worshipping of Angels,
and defenders of falsehood under this pretence? Ye know how it was in the Church of the colossians; there were Some who brought in worshipping of Angels,
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and other traditions, vnder •hat pretence: but the Apostle saith, Let no man beare rule ouer you by humblenesse of minde.
and other traditions, under •hat pretence: but the Apostle Says, Let no man bear Rule over you by humbleness of mind.
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What though it make a great shew in the eyes of men? I confesse (saith the Apostle) that these things (speaking of the worshipping of Angels and other traditions) haue a shew of wisdome in voluntarie religion,
What though it make a great show in the eyes of men? I confess (Says the Apostle) that these things (speaking of the worshipping of Angels and other traditions) have a show of Wisdom in voluntary Religion,
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and humblenesse of minde, and in not sparing the bodie, not hauing it in any estimation in regard of the flesh, (as the Papists, who doe boast of fasting, sack-cloth, and humbleness of mind, and in not sparing the body, not having it in any estimation in regard of the Flesh, (as the Papists, who do boast of fasting, Sackcloth,
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and other penances) yet they must neuer the sooner be approued or practised of vs.
and other penances) yet they must never the sooner be approved or practised of us
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Fourthly, they will tell you of their learning, miracles, and great dangers which they doe vndergoe, euen for Religion sake.
Fourthly, they will tell you of their learning, Miracles, and great dangers which they do undergo, even for Religion sake.
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But watch distinctly ouer these things, that they gaine not vpon vs to entertaine that doctrine with which they may infect and poison vs.
But watch distinctly over these things, that they gain not upon us to entertain that Doctrine with which they may infect and poison us
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As for their learning, remember these things:
As for their learning, Remember these things:
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First, we haue heard them of old crie out against the basenesse of our vnderstandings, and boast of the deepenesse of their learning,
First, we have herd them of old cry out against the baseness of our understandings, and boast of the deepness of their learning,
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and profoundnesse of the mysteries of their Religion, as if the feeblenesse in the Faith, and weaknesse of vnderstanding in the Primitiue Church were not able to comprehend them,
and profoundness of the Mysteres of their Religion, as if the feebleness in the Faith, and weakness of understanding in the Primitive Church were not able to comprehend them,
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and that therefore (belike) they were reserued in sacred tradition til the more ripe age of the Church.
and that Therefore (belike) they were reserved in sacred tradition till the more ripe age of the Church.
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Thus they boast of the deepe mysteries of their Idoll-Masse, that they may the better thrust it vpon the Church without warrant from God in his word.
Thus they boast of the deep Mysteres of their Idoll-Masse, that they may the better thrust it upon the Church without warrant from God in his word.
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Secondly, though we hate and abhorre all traditionall learning that is against Gods word, and can call it none other than our blessed Sauiour called the learning of that Prophetesse Iezabel, namely, The deepenesse of Satan, what shew soeuer it carrieth to outward view:
Secondly, though we hate and abhor all traditional learning that is against God's word, and can call it none other than our blessed Saviour called the learning of that Prophetess Jezebel, namely, The deepness of Satan, what show soever it Carrieth to outward view:
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yet we freely acknowledge their learning, wherein it appeareth in truth, and wish that they would vse it better,
yet we freely acknowledge their learning, wherein it appears in truth, and wish that they would use it better,
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than to make it an instrument to fight against the truth.
than to make it an Instrument to fight against the truth.
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Thirdly, put case that their learning were neuer so great, yet it should not moue vs against the truth.
Thirdly, put case that their learning were never so great, yet it should not move us against the truth.
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I know it was cast as a choake-peare in the teeth of those officers, who gaue good testimonie of Iesus Christ, Doe any of the Rulers,
I know it was cast as a choak-pear in the teeth of those Officers, who gave good testimony of Iesus christ, Do any of the Rulers,
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or of the Pharisees (who are wise and learned men) beleeue in him? But when we doe remember the thanksgiuing of Iesus Christ vnto his Father, Because he had hid (the mysteries of the Gospell) from the wise and men of vnderstanding,
or of the Pharisees (who Are wise and learned men) believe in him? But when we do Remember the thanksgiving of Iesus christ unto his Father, Because he had hid (the Mysteres of the Gospel) from the wise and men of understanding,
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and opened them vnto babes, euen because his good pleasure was such: and opened them unto babes, even Because his good pleasure was such:
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and when we doe withall consider what Paul saith, That not many wise men after the flesh, not many mightie, not many noble are called,
and when we do withal Consider what Paul Says, That not many wise men After the Flesh, not many mighty, not many noble Are called,
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but God hath chosen the foolish things of the world to confound the wise; but God hath chosen the foolish things of the world to confound the wise;
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we cannot thinke that learning and religion cannot be diuorced, or that we must presently embrace the doctrine of them who bring learning in their mouthes.
we cannot think that learning and Religion cannot be divorced, or that we must presently embrace the Doctrine of them who bring learning in their mouths.
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To come in the second place to their Miracles, which they so much pretend; wee know that they are powerfull to perswade people; To come in the second place to their Miracles, which they so much pretend; we know that they Are powerful to persuade people;
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yet, when we doe consider that the miracles of the Primitiue Church are sufficient to confirme primitiue doctrine, and that all that Iohn preached may be true, though he did no miracle;
yet, when we do Consider that the Miracles of the Primitive Church Are sufficient to confirm primitive Doctrine, and that all that John preached may be true, though he did no miracle;
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and also that the Church of Rome were not Antichristian if it should not pretend miracles, we cannot presently conclude that he is no dreamer or inticer to false gods, who can giue a signe or wonder that commeth to passe.
and also that the Church of Room were not Antichristian if it should not pretend Miracles, we cannot presently conclude that he is no dreamer or entice to false God's, who can give a Signen or wonder that comes to pass.
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Lastly, as for their sufferings for religion, we know that many Heretickes haue died in a stiffe maintenance of their cursed conceits; Lastly, as for their sufferings for Religion, we know that many Heretics have died in a stiff maintenance of their cursed conceits;
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and that the Apostle implieth that it is possible for a man to giue his bodie to be burned and not haue charitie: and that the Apostle Implies that it is possible for a man to give his body to be burned and not have charity:
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In which respects, though sometimes wee see Priests and Iesuits, like Pharisees, compassing sea and land, to winne a Romish proselite,
In which respects, though sometime we see Priests and Iesuits, like Pharisees, compassing sea and land, to win a Romish proselyte,
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and at the last to come to the Gallowes iustly prouided for them, when they haue fallen out of the way of Religion, into the way of Rebellion,
and At the last to come to the Gallows justly provided for them, when they have fallen out of the Way of Religion, into the Way of Rebellion,
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yet wee cannot thinke their doctrine which they teach against vs to be more true.
yet we cannot think their Doctrine which they teach against us to be more true.
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Oh therefore let neither all of these, nor any one or more of them preuaile with vs to admit of that doctrine which wee haue not receiued in our Church:
O Therefore let neither all of these, nor any one or more of them prevail with us to admit of that Doctrine which we have not received in our Church:
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but watch we against all false doctrine whatsoeuer, what pretence soeuer the Teachers may make shew of.
but watch we against all false Doctrine whatsoever, what pretence soever the Teachers may make show of.
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They that serue not the Lord Iesus, but their owne bellies, may with faire speech and flattering deceiue the hearts of the simple, like the Popish shauelings by Benedictions, Absolutions, Sacrifices and the like.
They that serve not the Lord Iesus, but their own bellies, may with fair speech and flattering deceive the hearts of the simple, like the Popish shavelings by Benedictions, Absolutions, Sacrifices and the like.
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By how much more carefull therefore they are to plead against vs and for themselues, and to liquor their speeches with sweet, though deadly, words;
By how much more careful Therefore they Are to plead against us and for themselves, and to liquour their Speeches with sweet, though deadly, words;
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by so much more diligent let vs be to watch ouer doctrine. But we must not leaue here:
by so much more diligent let us be to watch over Doctrine. But we must not leave Here:
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for as our watchfulnesse doth referre it selfe to faith, so likewise to loue, and that (it may be) in this place more principally.
for as our watchfulness does refer it self to faith, so likewise to love, and that (it may be) in this place more principally.
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Hearken therefore to this second branch of watchfulnesse, that we must watch in respect of manners.
Harken Therefore to this second branch of watchfulness, that we must watch in respect of manners.
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For the pressing whereof I shall not vary from my cou•se in the former; first to shew you what it is;
For the pressing whereof I shall not vary from my cou•se in the former; First to show you what it is;
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and secondly, how wee may be stirred vp to practise it. I conceiue watchfulnesse to be a dutie which lookes to a double obiect:
and secondly, how we may be stirred up to practise it. I conceive watchfulness to be a duty which looks to a double Object:
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namely, to sinne and to grace.
namely, to sin and to grace.
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Watchfulnesse about sinne is a holy care either to preuent or to crush it, be it neuer so small. Watchfulness about sin is a holy care either to prevent or to crush it, be it never so small.
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Euen as if the plague were about vs, carnall wisdome it selfe would make vs to looke to our feet,
Eve as if the plague were about us, carnal Wisdom it self would make us to look to our feet,
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and to beware that wee come not neare those dwellings:
and to beware that we come not near those dwellings:
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So doth watchfulnesse make vs walke cicumspectly, and make straight steps to preuent the plague of sinne. So does watchfulness make us walk cicumspectly, and make straight steps to prevent the plague of sin.
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Or as if a Wolfe were about our houses, euen naturall wisdome would make vs carefull to kill him;
Or as if a Wolf were about our houses, even natural Wisdom would make us careful to kill him;
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so will spirituall watchfulnesse make vs watchfull to crush sinne:
so will spiritual watchfulness make us watchful to crush sin:
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yea euen as if wee should see a Boy creepe in at our windowes, we would watch him as narrowly as if he were a man,
yea even as if we should see a Boy creep in At our windows, we would watch him as narrowly as if he were a man,
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because though he could not doe vs much hurt himselfe, yet he could let in men which might depriue vs of our goods and liues,
Because though he could not do us much hurt himself, yet he could let in men which might deprive us of our goods and lives,
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so, if we apprehend the least sin gaining vpon vs, we must be as diligent in watching against it,
so, if we apprehend the least since gaining upon us, we must be as diligent in watching against it,
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as if it were of a greater size, because it doth open the soule and prepare it for the greatest sinnes that are.
as if it were of a greater size, Because it does open the soul and prepare it for the greatest Sins that Are.
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Secondly, watchfulnesse about grace is a holy care to nourish the spirit, and to take all good occasions to bring forth and practise grace and godlinesse.
Secondly, watchfulness about grace is a holy care to nourish the Spirit, and to take all good occasions to bring forth and practise grace and godliness.
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As a man that doth desire and will to be rich, doth cherish in himselfe all endeuours to that end,
As a man that does desire and will to be rich, does cherish in himself all endeavours to that end,
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and wait all occasions to be fingring the pence:
and wait all occasions to be fingering the pence:
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So watchfulnesse doth worke in a man an attendance vpon all holy meanes to increase grace, with the increasings of God.
So watchfulness does work in a man an attendance upon all holy means to increase grace, with the increasings of God.
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If now you shall aske me, where this watch must be set? Let me tell you, that your listening to this will make you the better to conceiue and see what it is. If now you shall ask me, where this watch must be Set? Let me tell you, that your listening to this will make you the better to conceive and see what it is.
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It must be kept in all the parts, powers, and faculties of soule and bodie.
It must be kept in all the parts, Powers, and faculties of soul and body.
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First, we must watch in our hearts, as Salomon saith, Keepe thine heart with all diligence.
First, we must watch in our hearts, as Solomon Says, Keep thine heart with all diligence.
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A negligent watch is for the most part set in this place, because wee walke not as in Gods sight and presence:
A negligent watch is for the most part Set in this place, Because we walk not as in God's sighed and presence:
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but when wee doe consider that the heart is the principall commander in this little world,
but when we do Consider that the heart is the principal commander in this little world,
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and that according to the charge of the heart the tongue speaks, the hand workes, and the eye sees;
and that according to the charge of the heart the tongue speaks, the hand works, and the eye sees;
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by how much more authoritie the heart hath in vs, by so much more carefull we must be to watch ouer the faithfulnesse of it.
by how much more Authority the heart hath in us, by so much more careful we must be to watch over the faithfulness of it.
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Secondly, we must watch in our minds, that they do not roaue about vnprofitable and vnnecessarie things.
Secondly, we must watch in our minds, that they do not roaue about unprofitable and unnecessary things.
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Though we labour to know other things which are of vse in this world, yet we must watch that this be our chiefe care to know Iesus Christ and him crucified:
Though we labour to know other things which Are of use in this world, yet we must watch that this be our chief care to know Iesus christ and him Crucified:
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For as ignorance in other things can doe vs little hurt, if wee doe soundly know Christ; For as ignorance in other things can do us little hurt, if we do soundly know christ;
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so knowledge of others can doe vs little good, if wee are ignorant of Christ. Thirdly, we must watch in our senses:
so knowledge of Others can do us little good, if we Are ignorant of christ. Thirdly, we must watch in our Senses:
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for they are the cinqueports of the soule, both to let in that euill which the Deuill doth sowe in the creatures,
for they Are the Cinque Ports of the soul, both to let in that evil which the devil does sow in the creatures,
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and to let out that inward corruption in our hearts to strengthen our outward enemies.
and to let out that inward corruption in our hearts to strengthen our outward enemies.
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Hence is it, that as Iob made a couenant with his eyes, so Dauid prayed that God would turne away his eyes from beholding vanitie.
Hence is it, that as Job made a Covenant with his eyes, so David prayed that God would turn away his eyes from beholding vanity.
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Fourthly, we must watch in our tongues;
Fourthly, we must watch in our tongues;
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in which point Dauid hath giuen vs a good president, when he said, I will take heed to my waies, that I sin not with my tongue.
in which point David hath given us a good president, when he said, I will take heed to my ways, that I sin not with my tongue.
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If he was so watchfull ouer his tongue, which notwithstanding he calleth his glory: much more must wee, seeing wee may well call ours our shame.
If he was so watchful over his tongue, which notwithstanding he calls his glory: much more must we, seeing we may well call ours our shame.
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Remember therefore what Dauid saith in another place, Keepe thy tongue from euill, and thy lips that they doe speake no guile, especially considering what Iames saith, If any man amongst you seemeth religious,
remember Therefore what David Says in Another place, Keep thy tongue from evil, and thy lips that they do speak no guile, especially considering what James Says, If any man among you seems religious,
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and refraineth not his tongue, but deceiueth his heart, this mans religion is vaine. and refraineth not his tongue, but deceiveth his heart, this men Religion is vain.
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Lastly, wee must watch in all things, whether for our soules or bodies, whether in our spiritual or corporal imployments.
Lastly, we must watch in all things, whither for our Souls or bodies, whither in our spiritual or corporal employments.
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In our commerce and trading with men, in our talking, walking, buying, selling, we must be carefull that no iniustice, vncharitablenesse, or deceit doe creepe in;
In our commerce and trading with men, in our talking, walking, buying, selling, we must be careful that no injustice, uncharitableness, or deceit do creep in;
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and then we watch in bodily things.
and then we watch in bodily things.
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In our reading, praying, conference, hearing, and receiuing the Sacrament, wee must take heed how wee heare, how we pray,
In our reading, praying, conference, hearing, and receiving the Sacrament, we must take heed how we hear, how we pray,
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how we receiue, and the like, that no wandering thoughts, either wicked or good, besides the purpose, that no hypocrisie, dulnesse,
how we receive, and the like, that no wandering thoughts, either wicked or good, beside the purpose, that no hypocrisy, dulness,
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or securitie doe hinder our comfort in these things; and then we watch in spirituall things.
or security do hinder our Comfort in these things; and then we watch in spiritual things.
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Now at the length yee may fully conceiue what it is to watch. It is to haue, through Gods working, a holy care and diligence in all the parts, powers,
Now At the length ye may Fully conceive what it is to watch. It is to have, through God's working, a holy care and diligence in all the parts, Powers,
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and actions of our soules and bodies against all sinne, and for the doing of all good as in Gods sight and presence.
and actions of our Souls and bodies against all sin, and for the doing of all good as in God's sighed and presence.
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If now yee will aske me, how we may be stirred vnto practise it? I answer, by a through considering of these foure points.
If now ye will ask me, how we may be stirred unto practise it? I answer, by a through considering of these foure points.
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That when the end of all things commeth, the righteous shall scarcely be saued.
That when the end of all things comes, the righteous shall scarcely be saved.
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In which respect mens hearts shall faile them for feare and for looking after those things which shall come on the world;
In which respect men's hearts shall fail them for Fear and for looking After those things which shall come on the world;
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for the heauen shall be shaken. Oh where then shall the vngodly and sinner appeare! We are too easily lulled asleepe with the facilitie of our attaining to heauenly happinesse. for the heaven shall be shaken. O where then shall the ungodly and sinner appear! We Are too Easily lulled asleep with the facility of our attaining to heavenly happiness.
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And hence it comes to passe, that sometimes we dreame not of entring into the way of heauen,
And hence it comes to pass, that sometime we dream not of entering into the Way of heaven,
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before wee are not able to walke in any other:
before we Are not able to walk in any other:
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sometimes againe if we be in the way, we are carelesse and secure in the vse of the holy meanes of saluation.
sometime again if we be in the Way, we Are careless and secure in the use of the holy means of salvation.
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Whereas if with feare and trembling wee could see the narrownesse of the way, and the difficulties (both through our owne weaknesse and wickednesse,
Whereas if with Fear and trembling we could see the narrowness of the Way, and the difficulties (both through our own weakness and wickedness,
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and others malice) through which we must passe, we would keepe a constant and a carefull watch.
and Others malice) through which we must pass, we would keep a constant and a careful watch.
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Secondly, consider that we are very heauy headed, and apt to be ouertaken with drowsinesse.
Secondly, Consider that we Are very heavy headed, and apt to be overtaken with drowsiness.
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Euen the Church it selfe saith, I sleepe: and Paul found by experience such a fault in the nature of man, when he said to the Romanes, It is now time that we arise;
Eve the Church it self Says, I sleep: and Paul found by experience such a fault in the nature of man, when he said to the Romans, It is now time that we arise;
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and to the Ephesians, Awake thou that sleepest: yea and the Deuill hath foure cradles wherein ordinarily he doth rocke vs. The first is the ignorance of our selues, when wee doe not see the danger and deepnesse of our corruptions.
and to the Ephesians, Awake thou that Sleepest: yea and the devil hath foure cradles wherein ordinarily he does rock us The First is the ignorance of our selves, when we do not see the danger and deepness of our corruptions.
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As the darkest places are fittest for vs to sleepe in, both because the eye doth there want that inlightned meanes by which it doth gad and is kept waking,
As the Darkest places Are Fittest for us to sleep in, both Because the eye does there want that enlightened means by which it does gad and is kept waking,
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as also because no danger can be discerned:
as also Because no danger can be discerned:
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so is the darknesse of ignorance a fit cradle to sleepe out the time of our watchfulnesse.
so is the darkness of ignorance a fit cradle to sleep out the time of our watchfulness.
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The second cradle is grosse and full feeding of the things of this life.
The second cradle is gross and full feeding of the things of this life.
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Wee say in the prouerbe, That when our belly is full the bones would be at rest:
we say in the proverb, That when our belly is full the bones would be At rest:
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and we finde it true by experience, that when our hearts are set where God hath set our heeles, to wit, vpon the earth and earthly things, we are too too apt to be lulled asleepe,
and we find it true by experience, that when our hearts Are Set where God hath Set our heals, to wit, upon the earth and earthly things, we Are too too apt to be lulled asleep,
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and not at all to minde our eternall good. The third cradle is labour and toyle after those things that perish.
and not At all to mind our Eternal good. The third cradle is labour and toil After those things that perish.
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Euen as wearinesse by labour doth make vs apt to sleepe:
Eve as weariness by labour does make us apt to sleep:
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so when the worke of this world doth take away the worke of a good conscience, our whole bodies and soules may be stolne from God;
so when the work of this world does take away the work of a good conscience, our Whole bodies and Souls may be stolen from God;
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for there is no watch kept.
for there is no watch kept.
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The fourth cradle is the neglect of the meanes which should keepe vs waking, namely, the word of God, prayer, meditation,
The fourth cradle is the neglect of the means which should keep us waking, namely, the word of God, prayer, meditation,
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and the voice of the spirit in these, which is as the rushing of the winde to shake the houses of our hearts.
and the voice of the Spirit in these, which is as the rushing of the wind to shake the houses of our hearts.
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As when a man wearied shutteth himselfe vp into such a roome as keeps him from the noise of his children, seruants,
As when a man wearied shutteth himself up into such a room as keeps him from the noise of his children, Servants,
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yea and the winde, it is a signe that he purposeth to sleepe and take his rest:
yea and the wind, it is a Signen that he Purposes to sleep and take his rest:
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so when we carelesly vse, and separate our selues from such meanes as God hath appointed to keepe vs waking,
so when we carelessly use, and separate our selves from such means as God hath appointed to keep us waking,
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how can we doe other than snort, and so forget that God hath set vs in a watch-tower, to keepe the quarter of our bodies and soules from sudden surprizall by the enemie.
how can we do other than snort, and so forget that God hath Set us in a watchtower, to keep the quarter of our bodies and Souls from sudden surprisal by the enemy.
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Seeing therefore that we are so apt to sleepe, and that the Deuill hath so many meanes to lull vs into it, therefore we must watch.
Seeing Therefore that we Are so apt to sleep, and that the devil hath so many means to lull us into it, Therefore we must watch.
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Thirdly, consider that wee lie open to many dangers.
Thirdly, Consider that we lie open to many dangers.
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Sometimes afflictions set vpon vs, and without this wee shall soone let goe our hold of Christ.
Sometime afflictions Set upon us, and without this we shall soon let go our hold of christ.
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It is true indeed that they are but sufferings a little, yet what are wee that we should not be gained vpon,
It is true indeed that they Are but sufferings a little, yet what Are we that we should not be gained upon,
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if our fingers doe but ake in Christs quarrell, without watchfulnesse? Sometimes prosperitie troubleth vs,
if our fingers do but ache in Christ quarrel, without watchfulness? Sometime Prosperity Troubles us,
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and without this our sobriety will be indangered:
and without this our sobriety will be endangered:
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therefore be sober and watch, saith Peter. Sometimes the Deuill doth set vpon vs, and it shall cost him a fall if he doe not draw vs either into presumption or despaire: Therefore be Sobrium and watch, Says Peter. Sometime the devil does Set upon us, and it shall cost him a fallen if he do not draw us either into presumption or despair:
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but watch (saith Peter) for he goeth about like a roaring Lion seeking whom he may deuoure. but watch (Says Peter) for he Goes about like a roaring lion seeking whom he may devour.
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Yea and alwaies the flesh will be too craftie for vs:
Yea and always the Flesh will be too crafty for us:
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for though wee haue weakned it and got the better hand of it in the more great sinnes which doe wound and waste the conscience; for though we have weakened it and god the better hand of it in the more great Sins which do wound and waste the conscience;
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yet it hath daily inrodes, by the aduantage whereof it still plotteth and practiseth new treasons,
yet it hath daily inroads, by the advantage whereof it still plotteth and Practiseth new treasons,
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and will foile vs without bridling it, and walking circumspectly by watchfulnesse.
and will foil us without bridling it, and walking circumspectly by watchfulness.
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Lastly, consider that without watchfulnesse wee shall not be so well acquainted with our owne weaknesses.
Lastly, Consider that without watchfulness we shall not be so well acquainted with our own Weaknesses.
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It would be a strange (though no new) thing for vs to be well seene in things abroad,
It would be a strange (though no new) thing for us to be well seen in things abroad,
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and ignorant of our owne affaires: yet without this such will be our case;
and ignorant of our own affairs: yet without this such will be our case;
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and so we shall not be able to watch vnto prayer, which is the third and last Vse which we are to make of this Doctrine.
and so we shall not be able to watch unto prayer, which is the third and last Use which we Are to make of this Doctrine.
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In the third place therefore, seeing the end of all things is at hand, let vs striue to watch vnto prayer. Let vs be so carefull, in the sober vse of all outward things,
In the third place Therefore, seeing the end of all things is At hand, let us strive to watch unto prayer. Let us be so careful, in the Sobrium use of all outward things,
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and in the keeping of faithfull watch both without and within, that, out of the feeling of our owne miserable estates, without Gods speciall helpe, in these last times of the world, we may be driuen vnto God in prayer to helpe vs. For the pressing of this forget not that order which I haue obserued in the former;
and in the keeping of faithful watch both without and within, that, out of the feeling of our own miserable estates, without God's special help, in these last times of the world, we may be driven unto God in prayer to help us For the pressing of this forget not that order which I have observed in the former;
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but consider first what it is to pray; and secondly, how we may be stirred vp to watch vnto prayer.
but Consider First what it is to pray; and secondly, how we may be stirred up to watch unto prayer.
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First, to conceiue what it is to pray; you must know that the matter about which all prayer is conuersant is either good, or euill.
First, to conceive what it is to pray; you must know that the matter about which all prayer is conversant is either good, or evil.
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As prayer doth consider euill; it doth acknowledge it, complaine to God against it, and seeke the remedie of it.
As prayer does Consider evil; it does acknowledge it, complain to God against it, and seek the remedy of it.
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As prayer doth consider good; it doth beg the being of it, the maintenance and increase of it, and thanketh God for it.
As prayer does Consider good; it does beg the being of it, the maintenance and increase of it, and thanketh God for it.
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So that, to pray, is vpon the sight of sinne to confesse it, lament it, and to sue for pardon:
So that, to pray, is upon the sighed of sin to confess it, lament it, and to sue for pardon:
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and vpon the knowledge of grace humbly to beg at Gods hand that it may be,
and upon the knowledge of grace humbly to beg At God's hand that it may be,
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and be maintained and increased, and to thanke God for it all.
and be maintained and increased, and to thank God for it all.
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In which description you may perceiue that hee that would pray must haue these six things in some degree or other to meet in him.
In which description you may perceive that he that would pray must have these six things in Some degree or other to meet in him.
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First, he must know his sinnes.
First, he must know his Sins.
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For as no man will beg that doth not know his pouertie either in truth or shew;
For as no man will beg that does not know his poverty either in truth or show;
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and as no man can beg well for himselfe who doth not know the particular wants which hee groaneth vnder:
and as no man can beg well for himself who does not know the particular Wants which he Groaneth under:
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so neither will nor can he pray that knoweth not his spirituall pouertie, yea his particular sinnes.
so neither will nor can he pray that Knoweth not his spiritual poverty, yea his particular Sins.
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Secondly, he must haue a spirit of complaint against sinne.
Secondly, he must have a Spirit of complaint against sin.
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For as no man will seeke to be rid of that guest whom he cannot in some respect or other with a free spirit complaine against:
For as no man will seek to be rid of that guest whom he cannot in Some respect or other with a free Spirit complain against:
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so neither will we seeke to be rid of sinne, if we cannot thus complaine to God against it; Alas Lord, my sinne;
so neither will we seek to be rid of sin, if we cannot thus complain to God against it; Alas Lord, my sin;
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it is rebellious against thee, against me:
it is rebellious against thee, against me:
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it wounds my conscience, robbeth me of thine image, blotteth and defaceth grace, and maketh me the obiect of thy heauy displeasure. it wounds my conscience, robbeth me of thine image, blots and defaceth grace, and makes me the Object of thy heavy displeasure.
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Thirdly, he must be like that poore man who speaketh supplications.
Thirdly, he must be like that poor man who speaks supplications.
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Hee must neuer giue God rest till he haue mercy vpon him, and seale vnto him by the spirit of adoption and sanctification, the pardon of all his sinnes to the comfort of his soule.
He must never give God rest till he have mercy upon him, and seal unto him by the Spirit of adoption and sanctification, the pardon of all his Sins to the Comfort of his soul.
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Fourthly, he must know the graces which he wanteth, and which God vsually bestoweth vpon his children,
Fourthly, he must know the graces which he Wants, and which God usually bestoweth upon his children,
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as mercy, peace, loue, humilitie, meeknesse, faith, repentance, and the like;
as mercy, peace, love, humility, meekness, faith, Repentance, and the like;
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and that not onely in word, but in their whole efficiencie and power for the disabling of all our sinnes.
and that not only in word, but in their Whole efficiency and power for the disabling of all our Sins.
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For he that knowes them not, and their vertue, and that God giues them to that end, cannot aske them as hee should.
For he that knows them not, and their virtue, and that God gives them to that end, cannot ask them as he should.
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Fiftly, he must earnestly beg them and their increase and maintenance from him from whom commeth euery good gift.
Fifty, he must earnestly beg them and their increase and maintenance from him from whom comes every good gift.
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The more beggar denying a mans selfe, and laying open his sores, the sooner made rich by God.
The more beggar denying a men self, and laying open his sores, the sooner made rich by God.
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As it is the professed fashion of some great man (as they will say) rather to make two Gentlemen than to maintaine one:
As it is the professed fashion of Some great man (as they will say) rather to make two Gentlemen than to maintain one:
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so it is Gods fashion rather to aduance many poore humble and humbled beggars, than to maintaine any one that hath any wo•th in his owne sight.
so it is God's fashion rather to advance many poor humble and humbled beggars, than to maintain any one that hath any wo•th in his own sighed.
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Lastly, he must highly prize the graces of God, that so he may be truly thankfull to him for them.
Lastly, he must highly prize the graces of God, that so he may be truly thankful to him for them.
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Hee thanks coldly that doth not prize highly. Thus we haue considered what it is to pray:
He thanks coldly that does not prize highly. Thus we have considered what it is to pray:
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notwithstanding which wee must remember that when we haue said what we can, it is better felt in the heart than expressed by the tongue.
notwithstanding which we must Remember that when we have said what we can, it is better felt in the heart than expressed by the tongue.
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Now for the motiues which may stirre vs vp to watch vnto prayer, doe but consider these that follow. Now for the motives which may stir us up to watch unto prayer, do but Consider these that follow.
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First, let vs consider what we haue taken in our watch. We haue taken sinne.
First, let us Consider what we have taken in our watch. We have taken sin.
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There is no man who watcheth as he should but catcheth that theefe stealing away his heart from God and godlinesse,
There is no man who watches as he should but Catches that thief stealing away his heart from God and godliness,
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and lurking in some part of him or other.
and lurking in Some part of him or other.
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Euen as therefore when a man hath taken a theefe committing burglary and stealing away of his goods, hee will carry him to the Iustice, accuse him, and desire Law against him:
Eve as Therefore when a man hath taken a thief committing burglary and stealing away of his goods, he will carry him to the justice, accuse him, and desire Law against him:
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So when a man hath taken sin in the watch, he must cary it before the great Iudge of heauen and earth, accuse it vnto him,
So when a man hath taken since in the watch, he must carry it before the great Judge of heaven and earth, accuse it unto him,
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and humbly desire his mercie to vs, his iustice to it, to bring it to naught.
and humbly desire his mercy to us, his Justice to it, to bring it to nought.
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Secondly, consider the great miserie which shall come vpon vs when the end of all things is come.
Secondly, Consider the great misery which shall come upon us when the end of all things is come.
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The powers of heauen shall be shaken, the heauens shall passe away with a noise, the elements shall melt with fire, the trumpe of God shall sound so shrill that it shall raise the dead:
The Powers of heaven shall be shaken, the heavens shall pass away with a noise, the elements shall melt with fire, the trump of God shall found so shrill that it shall raise the dead:
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all outward comforts shall be taken from vs, the affections of our nearest and dearest friends shall be altered;
all outward comforts shall be taken from us, the affections of our nearest and dearest Friends shall be altered;
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in so much as if they see vs goe to hell, they will be of Gods minde to laugh at our destruction;
in so much as if they see us go to hell, they will be of God's mind to laugh At our destruction;
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and if they see vs goe to heauen, all domesticall respects shall cease, for there is no marying nor giuing in mariage.
and if they see us go to heaven, all domestical respects shall cease, for there is no marrying nor giving in marriage.
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To whom then shall we cleaue in the throng of these miseries, but vnto God by prayer?
To whom then shall we cleave in the throng of these misery's, but unto God by prayer?
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Lastly, consider that God hath ordinarily intailed his helpe in miserie to prayer: Call vpon me in the time of trouble, and I will deliuer thee.
Lastly, Consider that God hath ordinarily intailed his help in misery to prayer: Call upon me in the time of trouble, and I will deliver thee.
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God knowes whereof we stand in need, and he could helpe vs as well without vs,
God knows whereof we stand in need, and he could help us as well without us,
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or notice from vs, if he would:
or notice from us, if he would:
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but hee that hath said, Aske and yee shall haue, will not be at our right hand to helpe vs,
but he that hath said, Ask and ye shall have, will not be At our right hand to help us,
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except we powre out our soules in prayer.
except we pour out our Souls in prayer.
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But is it euery prayer that will doe vs good in the time of miserie? No surely;
But is it every prayer that will do us good in the time of misery? No surely;
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but that prayer which God in mercie doth answer. As it will doe vs no good to put vp petitions except they be granted:
but that prayer which God in mercy does answer. As it will do us not good to put up petitions except they be granted:
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so neither will it doe vs good to pray except God heare and answer.
so neither will it do us good to pray except God hear and answer.
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If now then amid our prayers, wee would be satisfied how wee may know whether God doth heare and answer our prayers? I answer: If now then amid our Prayers, we would be satisfied how we may know whither God does hear and answer our Prayers? I answer:
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that we may conceiue something of Gods good will and pleasure in this kinde by three signes.
that we may conceive something of God's good will and pleasure in this kind by three Signs.
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First, wh•n we feele that God giueth what we pray for.
First, wh•n we feel that God gives what we pray for.
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Thus he answered Daniel; at the beginning of whose supplication the commandemant (concerning deliuerance from Babel ) came forth,
Thus he answered daniel; At the beginning of whose supplication the commandemant (Concerning deliverance from Babel) Come forth,
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and the Angell was sent to shew him that he was greatly beloued.
and the Angel was sent to show him that he was greatly Beloved.
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Thus sometimes also we find a sweet assurance of his loue in the forgiuenesse of our sinnes,
Thus sometime also we find a sweet assurance of his love in the forgiveness of our Sins,
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and those graces which we sue for.
and those graces which we sue for.
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Secondly, when God giueth vs feruent desires to continue our prayers, though we do not presently obtaine what we pray for.
Secondly, when God gives us fervent Desires to continue our Prayers, though we do not presently obtain what we pray for.
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A loue and desire to prayer is the gift of God; and he doth not giue the meanes, but hee will bring vnto the end.
A love and desire to prayer is the gift of God; and he does not give the means, but he will bring unto the end.
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Though therefore he doth not grant vs presently, b•cause he would haue vs make more account of his gifts when we doe enioy them:
Though Therefore he does not grant us presently, b•cause he would have us make more account of his Gifts when we do enjoy them:
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yet if he giue vs a heart to perseuere in our suits, it is a signe that he who doth worke ordinarily by meanes, will not continue the meanes without a purpose in his good time to giue a comfortable issue.
yet if he give us a heart to persevere in our suits, it is a Signen that he who does work ordinarily by means, will not continue the means without a purpose in his good time to give a comfortable issue.
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Lastly, this is also a signe that God answereth our praiers, when he giueth vs faith and patience to wait vpon him in the constant vse of the holy meanes of saluation.
Lastly, this is also a Signen that God Answers our Prayers, when he gives us faith and patience to wait upon him in the constant use of the holy means of salvation.
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God doth not alwaies heare to answer vs in what we aske: yet he doth giue vs something proportionable.
God does not always hear to answer us in what we ask: yet he does give us something proportionable.
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As hee deale with Christ, when he did offer vp prayers & supplications with strong cryings and teares to him, that was able to s•ue him from death;
As he deal with christ, when he did offer up Prayers & supplications with strong cryings and tears to him, that was able to s•ue him from death;
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namely, he heard him in what he feared, not by deliuerance, but by abilitie to vndergoe it:
namely, he herd him in what he feared, not by deliverance, but by ability to undergo it:
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So hee d•aleth with vs, not alwaies by granting what we a•ke, but by giuing something proportionable to it, to inable vs to wait and to stay his leasure.
So he d•aleth with us, not always by granting what we a•ke, but by giving something proportionable to it, to inable us to wait and to stay his leisure.
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By these and the like signes may wee know when and whether God doth heare vs. Let vs therefore consider them well, that we doe not watch vnto idle and vnprofitable prayer,
By these and the like Signs may we know when and whither God does hear us Let us Therefore Consider them well, that we do not watch unto idle and unprofitable prayer,
p-acp d cc dt j n2 vmb pns12 vvb c-crq cc cs np1 vdz vvi pno12 vvb pno12 av vvi pno32 av, cst pns12 vdb xx vvi p-acp j cc j-u n1,
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but such as may comfort vs in these times, wherein the end of all things is at hand.
but such as may Comfort us in these times, wherein the end of all things is At hand.
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Thus haue you heard the Apostles doctrine and the exhortations which he hath inferred vpon it.
Thus have you herd the Apostles Doctrine and the exhortations which he hath inferred upon it.
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A more profitable theame, I am sure, wee could not haue had in these last ages.
A more profitable theme, I am sure, we could not have had in these last ages.
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Now are the times wherein the lusts of the flesh abound.
Now Are the times wherein the Lustiest of the Flesh abound.
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For whereas the soule of man is distinguished into these three powers and faculties, to wit, the Reasonable, Angrie, and Lustfull faculties: The first may seeme to haue borne sway in the first age of the world,
For whereas the soul of man is distinguished into these three Powers and faculties, to wit, the Reasonable, Angry, and Lustful faculties: The First may seem to have born sway in the First age of the world,
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when the inuention and finding out of Arts and Sciences flourished.
when the invention and finding out of Arts and Sciences flourished.
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The second, in the second age of the world, (from Ninus to Iulius, as Melancthon hath it:) then were the braue Warriours, as Dauid and other Worthies.
The second, in the second age of the world, (from Ninus to Julius, as Melanchthon hath it:) then were the brave Warriors, as David and other Worthies.
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The third is all in all in this last age of the world, wherein backe and belly doe steale away all our care and obseruance.
The third is all in all in this last age of the world, wherein back and belly do steal away all our care and observance.
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If euer, than much more now doth the soule liue in her senses. Now we are so farre from sobrietie, that Couetousnesse and Epicurisme doe lord it.
If ever, than much more now does the soul live in her Senses. Now we Are so Far from sobriety, that Covetousness and Epicurism do lord it.
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Now wee are so farre from watchfulnesse, that Securitie hath taken hold of the best. Now we are so farre from praying, that God is not in all our thoughts.
Now we Are so Far from watchfulness, that Security hath taken hold of the best. Now we Are so Far from praying, that God is not in all our thoughts.
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What shall I therefore now say? I will humbly beseech you not to forget that the end of all things is at hand;
What shall I Therefore now say? I will humbly beseech you not to forget that the end of all things is At hand;
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that so wee may be stirred vp to these things, lest God doe suddenly come in flaming fire, to render vengeance vnto vs before we be aware. Soli Deo gloria.
that so we may be stirred up to these things, lest God do suddenly come in flaming fire, to render vengeance unto us before we be aware. Soli God gloria.
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THE NEW MANS New Life. GALAT. 2.20. I am crucified with Christ;
THE NEW MANS New Life. GALATIANS. 2.20. I am Crucified with christ;
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neuerthelesse I liue, yet not I, but Christ liueth in me, and the life which I now liue in the flesh, I liue by the faith of the Sonne of God.
nevertheless I live, yet not I, but christ lives in me, and the life which I now live in the Flesh, I live by the faith of the Son of God.
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WE reade that the tombe wherewith the carkasse of proud Sennacherib was couered had this inscription;
WE read that the tomb wherewith the carcase of proud Sennacherib was covered had this inscription;
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Let him that lookes vpon me learne to be godly. Let him that looks upon me Learn to be godly.
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Much more may a spirituall eye see this ingrauen vpon this golden saying of the Apostle;
Much more may a spiritual eye see this engraved upon this golden saying of the Apostle;
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Let no man dare looke vpon me except he resolue to be godly. Let no man Dare look upon me except he resolve to be godly.
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For the Apostle presenteth vs himselfe, and all the children of God in his person, vnder such an one as is dead vnto the world,
For the Apostle presents us himself, and all the children of God in his person, under such an one as is dead unto the world,
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and sinne, and liueth not the life of nature, but of grace and godlinesse. Neither is it needlesse for vs to behold such draughts in these dayes:
and sin, and lives not the life of nature, but of grace and godliness. Neither is it needless for us to behold such draughts in these days:
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we being not onely cast asleepe through our securitie, but dead in sinnes and tresp•sses, and buried vnder the clots of this world to the wofull miserie of our soules,
we being not only cast asleep through our security, but dead in Sins and tresp•sses, and buried under the clots of this world to the woeful misery of our Souls,
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and the dishonour of our Maker. How needfull therefore is it for vs to vse all meanes for a ioyfull resurrection:
and the dishonour of our Maker. How needful Therefore is it for us to use all means for a joyful resurrection:
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and amongst the rest, deeply to consider this speaking patterne of Paul in these words, which, in the naturall language of them, doe make some such out-cry as this, Lift vp your heads yee gates,
and among the rest, deeply to Consider this speaking pattern of Paul in these words, which, in the natural language of them, do make Some such outcry as this, Lift up your Heads ye gates,
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and be yee lift vp yee euerlasting doores, that the King of glory may come in and dwell in your hearts by faith. and be ye lift up ye everlasting doors, that the King of glory may come in and dwell in your hearts by faith.
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To which that we may haue the more hearing eares, and from which, that, by the blessing of God, wee may reape the more comfort, let vs, with humble hearts, carry along with vs the context, sense,
To which that we may have the more hearing ears, and from which, that, by the blessing of God, we may reap the more Comfort, let us, with humble hearts, carry along with us the context, sense,
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and seuerall obseruations setled by application vpon our soules. As for the context and coherence with the words foregoing, conceiue it thus.
and several observations settled by application upon our Souls. As for the context and coherence with the words foregoing, conceive it thus.
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The Apostle (being to dispute against the Galatians, who had made a defection from the doctrine of the Gospell to iustification by works) doth plainly set downe this proposition, That we are not iustified by the works of the Law, but by the faith of Iesus Christ.
The Apostle (being to dispute against the Galatians, who had made a defection from the Doctrine of the Gospel to justification by works) does plainly Set down this proposition, That we Are not justified by the works of the Law, but by the faith of Iesus christ.
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Which being proued by a reason drawne from the feeling, iudgement, and conscience of the best Iewes, in these words [ we know; ] as also (as it is thought) by this testimonie, that by the works of the Law no flesh shall be iustified in Gods sight:
Which being proved by a reason drawn from the feeling, judgement, and conscience of the best Iewes, in these words [ we know; ] as also (as it is Thought) by this testimony, that by the works of the Law no Flesh shall be justified in God's sighed:
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he (fore-seeing that this doctrine of free iustification without our works might by false Apostles be charged with carnall libertie) doth propound an obiection to that purpose;
he (Foreseeing that this Doctrine of free justification without our works might by false Apostles be charged with carnal liberty) does propound an objection to that purpose;
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Is Christ the minister of sinne? and doth with a secret detestation answer it, God forbid: As if he should say, Farre be it from the doctrine of the Gospell to giue libertie vnto sinne: Is christ the minister of sin? and does with a secret detestation answer it, God forbid: As if he should say, far be it from the Doctrine of the Gospel to give liberty unto sin:
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for as I will at no hand build againe iustification by workes, which I haue destroyed,
for as I will At no hand built again justification by works, which I have destroyed,
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because I can finde no comfort in the Law, I being dead vnto it, and it driuing mee to Christ:
Because I can find no Comfort in the Law, I being dead unto it, and it driving me to christ:
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so I doe know that Christ is not onely my price but my purger:
so I do know that christ is not only my price but my purger:
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that Christ doth not onely say, Thy sinnes are forgiuen thee, but sinne no more lest a worse thing come vnto thee.
that christ does not only say, Thy Sins Are forgiven thee, but sin no more lest a Worse thing come unto thee.
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For I account my selfe crucified with Christ, neuerthelesse I liue, yet not I, but Christ liueth in mee,
For I account my self Crucified with christ, nevertheless I live, yet not I, but christ lives in me,
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and the life which I now liue in the flesh, I liue by the faith of the Sonne of God. and the life which I now live in the Flesh, I live by the faith of the Son of God.
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Thus I haue brought you vnto the Text. In the consideration whereof, I would next intreat you to stay a while vpon the meaning of the words,
Thus I have brought you unto the Text. In the consideration whereof, I would next entreat you to stay a while upon the meaning of the words,
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lest the hard and difficult phrases thereof, like Asahels body, doe hinder the passing of the people by. The hard phrases are fiue.
lest the hard and difficult phrases thereof, like Asahels body, do hinder the passing of the people by. The hard phrases Are fiue.
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The first is when he saith [ I am crucified with Christ:
The First is when he Says [ I am Crucified with christ:
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] for how can this be true, when hee was not conuerted to Christianitie before Christs ascension was past? For the opening of this, you must know that th•re is a double crucifying spoken of in the Scriptures.] for how can this be true, when he was not converted to Christianity before Christ Ascension was passed? For the opening of this, you must know that th•re is a double crucifying spoken of in the Scriptures.
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The first is Actuall, and so according to a double custome it may signifie two things:
The First is Actual, and so according to a double custom it may signify two things:
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for according to the custome of the Iewes it is to be stoned to death, and a•terwards with cords to be bound vnto a crosse,
for according to the custom of the Iewes it is to be stoned to death, and a•terwards with cords to be bound unto a cross,
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and to be set vp (as vpon a gibbet) for a terrifying example to the like offendors: (but thus neither Paul nor Christ was crucified, for it was nor lawfull for the Iewes at that time to put any man to death.) But according to the custome of the Gentiles it is to bee racked and fastned to a crosse, with nailes driuen through the hands and feet of a liuing man,
and to be Set up (as upon a gibbet) for a terrifying Exampl to the like offenders: (but thus neither Paul nor christ was Crucified, for it was nor lawful for the Iewes At that time to put any man to death.) But according to the custom of the Gentiles it is to be racked and fastened to a cross, with nails driven through the hands and feet of a living man,
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and so to continue vnto death. Thus Christ was crucified, but not Paul, or we. The second is a virtuall crucifying;
and so to continue unto death. Thus christ was Crucified, but not Paul, or we. The second is a virtual crucifying;
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and thus the children of God are said to bee crucified with Christ, when they, by vertue of that communion and fellowship which they haue with him in his sufferings and death, (as the members of him their head) doe behaue themselues as those that are dead to their corruptions,
and thus the children of God Are said to be Crucified with christ, when they, by virtue of that communion and fellowship which they have with him in his sufferings and death, (as the members of him their head) do behave themselves as those that Are dead to their corruptions,
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and finde no sauour in the courses of sinne and vanities of this world, but spend all their liuelihood in denying vngodlinesse and worldly lusts, and liuing vnto God.
and find no savour in the courses of sin and vanities of this world, but spend all their livelihood in denying ungodliness and worldly Lustiest, and living unto God.
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And of this crucifying doth the Apostle speake in this place.
And of this crucifying does the Apostle speak in this place.
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The second phrase or manner of speech is in these words, [ I liue, I liue not:
The second phrase or manner of speech is in these words, [ I live, I live not:
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] How can both these bee true? I answer, they may both be true in diuers respects;] How can both these be true? I answer, they may both be true in diverse respects;
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I liue the life of grace and godlinesse, I liue not the life of sinne and corrupted nature. As if hee should say;
I live the life of grace and godliness, I live not the life of sin and corrupted nature. As if he should say;
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It is true indeed, I haue the same naturall organs or instruments, the same head, tongue, hands, and feete:
It is true indeed, I have the same natural organs or Instruments, the same head, tongue, hands, and feet:
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but as there is great difference betweene a well-tuned Cymball, and a loud Cymball;
but as there is great difference between a well-tuned Cymbal, and a loud Cymbal;
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so is there betweene all my parts, when they doe receiue actiuitie from God and from nature.
so is there between all my parts, when they do receive activity from God and from nature.
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As the gracious life is a death, in respect of the glorious life, (which is the cause that that life which wee shall haue in glory is for excellencie sake called Life ) so the naturall life is no better than a death in respect of the life of grace.
As the gracious life is a death, in respect of the glorious life, (which is the cause that that life which we shall have in glory is for excellency sake called Life) so the natural life is no better than a death in respect of the life of grace.
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The third phrase is in these words, [ Christ liueth in me: ] that is, Christ is my life.
The third phrase is in these words, [ christ lives in me: ] that is, christ is my life.
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If you aske me, how that can be? I answer, that it is by vertue of that communion and fellowship which we haue with him.
If you ask me, how that can be? I answer, that it is by virtue of that communion and fellowship which we have with him.
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For as wee haue a naturall fellowship with him, by his assuming and sanctifying our natures,
For as we have a natural fellowship with him, by his assuming and sanctifying our nature's,
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and becomming flesh of our flesh, and bone of our bone:
and becoming Flesh of our Flesh, and bone of our bone:
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and as we haue a sacramentall fellowship with him, when in the Sacrament Christ is exhibited and giuen to the faithfull receiuer,
and as we have a sacramental fellowship with him, when in the Sacrament christ is exhibited and given to the faithful receiver,
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as he is able to receiue it for the nourishment of his soule: (which communion doth in this differ from a bare spirituall communion, that all sacramentall communion is spirituall,
as he is able to receive it for the nourishment of his soul: (which communion does in this differ from a bore spiritual communion, that all sacramental communion is spiritual,
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but all spirituall is not sacramentall, because this is in the lawfull vse of Gods signes to this purpose.) So we haue a spirituall fellowship with Chirst,
but all spiritual is not sacramental, Because this is in the lawful use of God's Signs to this purpose.) So we have a spiritual fellowship with Christ,
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when the spirit of God doth apply Christ vnto vs by faith, and doth so bring home and concorporate him vnto vs, that from the fountaine of his holinesse, in whom all fulnesse dwelleth, we finde our selues inclined and quickned to all holy obedience,
when the Spirit of God does apply christ unto us by faith, and does so bring home and concorporate him unto us, that from the fountain of his holiness, in whom all fullness dwells, we find our selves inclined and quickened to all holy Obedience,
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and can feelingly say, That in that we forsake sinne, it is from the power of Christ,
and can feelingly say, That in that we forsake sin, it is from the power of christ,
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and in that wee purpose and endeuour good, it is by the same power also. And of this spirituall communion doth the Apostle speake in this place.
and in that we purpose and endeavour good, it is by the same power also. And of this spiritual communion does the Apostle speak in this place.
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The fourth phrase is in these words, [ I liue in the flesh. ] He doth not say that he liued of the flesh, or after the flesh,
The fourth phrase is in these words, [ I live in the Flesh. ] He does not say that he lived of the Flesh, or After the Flesh,
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as if he danced after natures pipe, but [ In the flesh. ] As all are not Israel, that are in Israel;
as if he danced After nature's pipe, but [ In the Flesh. ] As all Are not Israel, that Are in Israel;
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so all are not of the flesh, or after the flesh, that are in the flesh:
so all Are not of the Flesh, or After the Flesh, that Are in the Flesh:
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What therefore is it to liue in the flesh? It is to liue in the body:
What Therefore is it to live in the Flesh? It is to live in the body:
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for as flesh is taken for corrupted man, when the Apostle saith, That flesh and bloud cannot inherit the kingdome of heauen:
for as Flesh is taken for corrupted man, when the Apostle Says, That Flesh and blood cannot inherit the Kingdom of heaven:
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and for the corruption of man, as when the holy Ghost saith, The flesh lusteth against the spirit:
and for the corruption of man, as when the holy Ghost Says, The Flesh Lusteth against the Spirit:
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so is flesh taken for the body of man, by an elegancy of speech, when a member is taken for all the parts integrall, or for the whole.
so is Flesh taken for the body of man, by an elegancy of speech, when a member is taken for all the parts integral, or for the Whole.
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And thus it is taken in this place; I liue in the body.
And thus it is taken in this place; I live in the body.
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The fifth hard phrase is in these words, [ I liue by the faith of the Sonne of God:
The fifth hard phrase is in these words, [ I live by the faith of the Son of God:
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] What doth he meane by this? I liue by faith which doth its right office to spie out, to run vnto,] What does he mean by this? I live by faith which does its right office to spy out, to run unto,
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and to receiue the Sonne of God. For whereas vpon the former speech, that Iesus liued in him, it might be said;
and to receive the Son of God. For whereas upon the former speech, that Iesus lived in him, it might be said;
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Must not the heauens containe him? Yes, saith the Apostle, for he liueth in me by faith, not by sight.
Must not the heavens contain him? Yes, Says the Apostle, for he lives in me by faith, not by sighed.
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But you will say, why is it called, the faith of the Sonne of God? Not because wee should conceiue that faith which Iesus Christ had in himselfe,
But you will say, why is it called, the faith of the Son of God? Not Because we should conceive that faith which Iesus christ had in himself,
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but that faith in vs, whereby he is had and possessed of vs: and is so called for three reasons.
but that faith in us, whereby he is had and possessed of us: and is so called for three Reasons.
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First, because the Sonne of God hath purchased it for vs. The Father would not haue willed it vs, the Holy Ghost would not haue wrought it in vs,
First, Because the Son of God hath purchased it for us The Father would not have willed it us, the Holy Ghost would not have wrought it in us,
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if Christ had not bought it for vs.
if christ had not bought it for us
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Secondly, because only the Son of God in Christ doth make our faith to be lawfull and laudable.
Secondly, Because only the Son of God in christ does make our faith to be lawful and laudable.
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As Christ is man he is a creature, and we must not flie to any creature for life and saluation,
As christ is man he is a creature, and we must not fly to any creature for life and salvation,
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and therefore not beleeue in him.
and Therefore not believe in him.
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This then is it which makes our faith in him to be warrantable, that hee is the onely Sonne of God.
This then is it which makes our faith in him to be warrantable, that he is the only Son of God.
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Thirdly, because it is not beleefe in any other person in the diuine nature, that doth conueigh life vnto vs. As veines, arteries, sinewes, muscles,
Thirdly, Because it is not belief in any other person in the divine nature, that does convey life unto us As Veins, arteries, sinews, muscles,
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and the like, doe not conueigh life, sense, and motion into the parts of a mans body,
and the like, do not convey life, sense, and motion into the parts of a men body,
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but as they doe receiue them from their owne proper head and heart from whence they are shot:
but as they do receive them from their own proper head and heart from whence they Are shot:
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so faith doth not conueigh spirituall life, but as it doth receiue it from our spirituall head Christ Iesus.
so faith does not convey spiritual life, but as it does receive it from our spiritual head christ Iesus.
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Thus you may see our faith, called the faith of Christ, in respect of that relation which is betwixt him and it, he being the sauing obiect of it,
Thus you may see our faith, called the faith of christ, in respect of that Relation which is betwixt him and it, he being the Saving Object of it,
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and that being the instrument to conueigh life from him to euery beleeuer.
and that being the Instrument to convey life from him to every believer.
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Thus we haue the seuerall phrases of the Text, which in their totall sum make vp the Apostles meaning to be thus much.
Thus we have the several phrases of the Text, which in their total sum make up the Apostles meaning to be thus much.
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Doe not thinke that, by the doctrine of Iust•fication by faith alone in Christ, I doe abolish the doctrine of Sanctification by the same Christ: Do not think that, by the Doctrine of Iust•fication by faith alone in christ, I do Abolah the Doctrine of Sanctification by the same christ:
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for by vertue of my vnion with Christ by faith, I doe finde that from the fountaine of his holinesse (out of whose fulnesse I doe receiue grace for grace) my sinful lusts are crucified,
for by virtue of my Union with christ by faith, I do find that from the fountain of his holiness (out of whose fullness I do receive grace for grace) my sinful Lustiest Are Crucified,
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and I perceiue my selfe so quickned in the inner man, & translated from one glory to another into the Image of God, that I dare say, It is not I that now liue,
and I perceive my self so quickened in the inner man, & translated from one glory to Another into the Image of God, that I Dare say, It is not I that now live,
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but my Sauiour, who liueth in me by faith, whereby hee purifieth my heart, to make mee a peculiar Christian to himselfe, chosen vnto good workes.
but my Saviour, who lives in me by faith, whereby he Purifieth my heart, to make me a peculiar Christian to himself, chosen unto good works.
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We hauing now stayed long enough vpon the sense, may it please you from the seuerall deductions to desire further benefit.
We having now stayed long enough upon the sense, may it please you from the several deductions to desire further benefit.
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And to this end in these words let vs consider two things: First, Paul his method; which is this:
And to this end in these words let us Consider two things: First, Paul his method; which is this:
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He was first killed, and then he was made aliue. Secondly, Paul his matter; in which he doth in his owne person set downe a double estate of ours. First, our estate in nature;He was First killed, and then he was made alive. Secondly, Paul his matter; in which he does in his own person Set down a double estate of ours. First, our estate in nature;
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which is implied, and may •e thus expressed: that vntill we haue faith we are but dead men.
which is implied, and may •e thus expressed: that until we have faith we Are but dead men.
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For if wee liue only by faith in Christ, then before we haue it, we are but dead men. Secondly, our estate in grace;
For if we live only by faith in christ, then before we have it, we Are but dead men. Secondly, our estate in grace;
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which is expressed, and may be set downe in three chiefe points of doctrine. First, that wee haue communion in the death of Christ.
which is expressed, and may be Set down in three chief points of Doctrine. First, that we have communion in the death of christ.
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Secondly, that by vertue of this communion we liue by Faith.
Secondly, that by virtue of this communion we live by Faith.
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Thirdly, that it is from the vertue of Christ, that we are quickned vnto all holy obedience.
Thirdly, that it is from the virtue of christ, that we Are quickened unto all holy Obedience.
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To come first to Pauls method, we are to obserue, that as Paul saith, He is crucified before he liueth:
To come First to Paul's method, we Are to observe, that as Paul Says, He is Crucified before he lives:
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So We must die before we can be made aliue.
So We must die before we can be made alive.
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I might here distinguish betwixt death naturall, death ciuill (as it is termed in Law,) death spirituall,
I might Here distinguish betwixt death natural, death civil (as it is termed in Law,) death spiritual,
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and death eternall, that so I might signifie what death I meane, but that it is plaine enough without that labour.
and death Eternal, that so I might signify what death I mean, but that it is plain enough without that labour.
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Only remember that it is one thing to die for sinne, as malefactors who are put to death;
Only Remember that it is one thing to die for sin, as malefactors who Are put to death;
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another thing to die in sinne, as finally impenitent sinners; and another thing to die vnto sinne, as the godly:
Another thing to die in sin, as finally impenitent Sinners; and Another thing to die unto sin, as the godly:
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In which sense we must die before we can be made aliue.
In which sense we must die before we can be made alive.
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As it is with the bodie, we must all die, or all be changed, before we must liue for euer (which the holy Ghost maketh plaine, by the similitude of Wheat or some other graine:) so is it with the soule.
As it is with the body, we must all die, or all be changed, before we must live for ever (which the holy Ghost makes plain, by the similitude of Wheat or Some other grain:) so is it with the soul.
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Hence is it that God doth both exhort vnto this death, when he saith, Mortifie your earthly members; and also promiseth life vpon that death,
Hence is it that God does both exhort unto this death, when he Says, Mortify your earthly members; and also promises life upon that death,
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when hee saith, If yee mortifie the deeds of the bodie by the Spirit, yee shall liue.
when he Says, If ye mortify the Deeds of the body by the Spirit, ye shall live.
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Neither may we wonder at this truth, whether we consider the goodnesse of grace, or the malice of sinne.
Neither may we wonder At this truth, whither we Consider the Goodness of grace, or the malice of sin.
av-d vmb pns12 vvb p-acp d n1, cs pns12 vvb dt n1 pp-f n1, cc dt n1 pp-f n1.
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First, if we respect the goodnesse of grace, it is expressed by two effectuall words for this purpose.
First, if we respect the Goodness of grace, it is expressed by two effectual words for this purpose.
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For sometimes it is called a Resurrection, as Iohn saith, Blessed are those that haue part in the first Resurrection:
For sometime it is called a Resurrection, as John Says, Blessed Are those that have part in the First Resurrection:
p-acp av pn31 vbz vvn dt n1, p-acp np1 vvz, vvn vbr d cst vhb n1 p-acp dt ord n1:
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And Christ, The dead shall heare the voice of God, and shall arise: Both which places doe speake of a gracious arising from sinne.
And christ, The dead shall hear the voice of God, and shall arise: Both which places do speak of a gracious arising from sin.
cc np1, dt j vmb vvi dt n1 pp-f np1, cc vmb vvi: d r-crq n2 vdb vvi pp-f dt j vvg p-acp n1.
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As therefore the holy Ghost saith, All must first die, and then comes the resurrection to iudgement:
As Therefore the holy Ghost Says, All must First die, and then comes the resurrection to judgement:
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So all must first die to sinne, or they shall neuer arise to liue godlily.
So all must First die to sin, or they shall never arise to live godlily.
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Sometimes againe it is called a Quickning; as when Dauid saith, Quicken me according to thy Word.
Sometime again it is called a Quickening; as when David Says, Quicken me according to thy Word.
av av pn31 vbz vvn dt j-vvg; c-acp q-crq np1 vvz, vvb pno11 vvg p-acp po21 n1.
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As therefore the Apostle saith, O foole, that which thou sowest is not quickned except it die:
As Therefore the Apostle Says, Oh fool, that which thou sowest is not quickened except it die:
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So neither are our soules quickned except they thus die.
So neither Are our Souls quickened except they thus die.
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Secondly, if we respect the malice of sinne, it is such a deadly aduersarie, that we cannot be deliuered from death in sinne,
Secondly, if we respect the malice of sin, it is such a deadly adversary, that we cannot be Delivered from death in sin,
ord, cs pns12 vvb dt n1 pp-f n1, pn31 vbz d dt j n1, cst pns12 vmbx vbi vvn p-acp n1 p-acp n1,
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but by the death of sinne:
but by the death of sin:
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if we doe not kill sin, sinne will kill vs. As AZahel pursued Abner like a swift Roe; so doth sinne vs euen vnto the graue,
if we do not kill since, sin will kill us As Azahel pursued Abner like a swift Roe; so does sin us even unto the graven,
cs pns12 vdb xx vvi n1, n1 vmb vvi pno12 p-acp np1 vvd np1 av-j dt j n1; av vdz vvi pno12 av p-acp dt n1,
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and will neuer giue vs rest till it be quite vanquished in the perfect mortification of the bodie against the day of the Resurrection.
and will never give us rest till it be quite vanquished in the perfect mortification of the body against the day of the Resurrection.
cc vmb av-x vvi pno12 vvi p-acp pn31 vbb av vvn p-acp dt j n1 pp-f dt n1 p-acp dt n1 pp-f dt n1.
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As therefore wee doe desire that grace may liue; so wee must striue that this deadly enemie of grace may die.
As Therefore we do desire that grace may live; so we must strive that this deadly enemy of grace may die.
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We, hauing thus considered the truth of this point, may deriue from it both matter of doctrine, and matter of exhortation.
We, having thus considered the truth of this point, may derive from it both matter of Doctrine, and matter of exhortation.
pns12, vhg av vvn dt n1 pp-f d n1, vmb vvi p-acp pn31 d n1 pp-f n1, cc n1 pp-f n1.
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As for doctrine, it learneth vs that there must be a thorow change in all the children of God before they can be termed gracious.
As for Doctrine, it learneth us that there must be a thorough change in all the children of God before they can be termed gracious.
p-acp p-acp n1, pn31 vvz pno12 d pc-acp vmb vbi dt j n1 p-acp d dt n2 pp-f np1 c-acp pns32 vmb vbi vvn j.
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As when Lazarus who stunke in his graue, was raised from death to life, there was a thorow change in him (a change in his parts essentiall, As when Lazarus who stunk in his graven, was raised from death to life, there was a thorough change in him (a change in his parts essential,
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and a change in his parts integrall, in which respect a man might well haue said, here is not the same man:) euen so is it with euerie one of vs, when God makes vs gracious:
and a change in his parts integral, in which respect a man might well have said, Here is not the same man:) even so is it with every one of us, when God makes us gracious:
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which change that we doe not conceiue to be substantiall, we must marke (as we are often taught) that as there are three things to be considered in an instrument, the bodie, the strings,
which change that we do not conceive to be substantial, we must mark (as we Are often taught) that as there Are three things to be considered in an Instrument, the body, the strings,
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and the harmonie wrought by the skill of the player:
and the harmony wrought by the skill of the player:
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So in man there is the bodie and soule, the faculties, and the worke of them.
So in man there is the body and soul, the faculties, and the work of them.
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Now, touching this change, the bodie, soule, and faculties remaining intire, the change is made in the last;
Now, touching this change, the body, soul, and faculties remaining entire, the change is made in the last;
av, vvg d n1, dt n1, n1, cc n2 vvg j, dt n1 vbz vvn p-acp dt ord;
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when discord thorow the whole man is changed into concord, and anomie in all the powers of man into conformitie to Gods will.
when discord thorough the Whole man is changed into concord, and anomy in all the Powers of man into conformity to God's will.
c-crq n1 p-acp dt j-jn n1 vbz vvn p-acp n1, cc n1 p-acp d dt n2 pp-f n1 p-acp n1 p-acp npg1 n1.
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For this cause sanctification may be compared vnto our sense of touching: If of blinde wee are made seeing, there is a change but in the eye:
For this cause sanctification may be compared unto our sense of touching: If of blind we Are made seeing, there is a change but in the eye:
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if of deafe wee are made hearing, there is a change but in the eare: if our smelling be restored, there is a change but in the nose:
if of deaf we Are made hearing, there is a change but in the ear: if our smelling be restored, there is a change but in the nose:
cs pp-f j pns12 vbr vvn vvg, pc-acp vbz dt n1 cc-acp p-acp dt n1: cs po12 vvg vbb vvn, pc-acp vbz dt n1 cc-acp p-acp dt n1:
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if our tasting be brought to vs againe, there is a change but in the pallat:
if our tasting be brought to us again, there is a change but in the palate:
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but if our feeling be lost and restored, there is a change in the whole bodie.
but if our feeling be lost and restored, there is a change in the Whole body.
cc-acp cs po12 n-vvg vbi vvn cc vvn, pc-acp vbz dt n1 p-acp dt j-jn n1.
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So is it with this spirituall Resurrection and quickning, which worketh a change in the powers of the whole bodie and soule in putting them ouer to Gods vse.
So is it with this spiritual Resurrection and quickening, which works a change in the Powers of the Whole body and soul in putting them over to God's use.
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There must be a new vnderstanding quickned to know Gods will, a new heart quickned to incline vnto it and imbrace it, new bodily instruments quickned to be weapons of righteousnesse vnto holinesse,
There must be a new understanding quickened to know God's will, a new heart quickened to incline unto it and embrace it, new bodily Instruments quickened to be weapons of righteousness unto holiness,
pc-acp vmb vbi dt j n1 vvd pc-acp vvi n2 vmb, dt j n1 vvd pc-acp vvi p-acp pn31 cc vvi pn31, j j n2 vvd pc-acp vbi n2 pp-f n1 p-acp n1,
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yea and the whole man, or a new man, or a new creation, both in the whole soule,
yea and the Whole man, or a new man, or a new creation, both in the Whole soul,
uh cc dt j-jn n1, cc dt j n1, cc dt j n1, av-d p-acp dt j-jn n1,
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and bodie, and spirit, to be kept blamelesse vntill the comming of our Lord Iesus.
and body, and Spirit, to be kept blameless until the coming of our Lord Iesus.
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Thus in the first place let vs take notice of this point, that so we, entring into our selues and viewing the whole man, may discerne by a change or no change, Thus in the First place let us take notice of this point, that so we, entering into our selves and viewing the Whole man, may discern by a change or no change,
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whether we are sanctified and quickned yea or no.
whither we Are sanctified and quickened yea or no.
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Secondly, this point serueth also to exhort euery one of vs to a conscionable care to trie whether we haue life in vs yea or no.
Secondly, this point serveth also to exhort every one of us to a conscionable care to try whither we have life in us yea or no.
ord, d n1 vvz av pc-acp vvi d crd pp-f pno12 p-acp dt j n1 pc-acp vvi cs pns12 vhb n1 p-acp pno12 uh cc uh-dx.
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If we liue, we can say, as the father of his prodigall sonne, This my sonne was dead, and is aliue:
If we live, we can say, as the father of his prodigal son, This my son was dead, and is alive:
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So I was dead, yea I am dead vnto sinne, and am aliue.
So I was dead, yea I am dead unto sin, and am alive.
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Wee haue no more assurance that we are aliue, than we haue certaintie that we are dead.
we have no more assurance that we Are alive, than we have certainty that we Are dead.
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If England and Ireland lay claime to one peece of ground, the triall must be this: Put a snake into it;
If England and Ireland lay claim to one piece of ground, the trial must be this: Put a snake into it;
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if it liues, it belongs to England; if it dieth, it is Irish ground.
if it lives, it belongs to England; if it Dieth, it is Irish ground.
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Right so, if there be a controuersie betweene God and the Deuill, whose possession man shall be, the triall shall be thus:
Right so, if there be a controversy between God and the devil, whose possession man shall be, the trial shall be thus:
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Put the Serpent sinne into him; if it liue, he is the Deuils; if it pine away and die, he is part of Gods heritage.
Put the Serpent sin into him; if it live, he is the Devils; if it pine away and die, he is part of God's heritage.
vvb dt n1 n1 p-acp pno31; cs pn31 vvb, pns31 vbz dt n2; cs pn31 vvb av cc vvi, pns31 vbz n1 pp-f npg1 n1.
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Will you inquire then how we shall know whether sin die in vs yea or no? I answer,
Will you inquire then how we shall know whither since die in us yea or no? I answer,
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as a man may know whether another be dead vnto nature, by the antecedent of death, to wit, sicknesse;
as a man may know whither Another be dead unto nature, by the antecedent of death, to wit, sickness;
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by the concomitants of death, namely, the decay of senses and pangs of death; and by the consequents, which are, coldnesse and putrefaction:
by the concomitants of death, namely, the decay of Senses and pangs of death; and by the consequents, which Are, coldness and putrefaction:
p-acp dt n2 pp-f n1, av, dt n1 pp-f n2 cc n2 pp-f n1; cc p-acp dt n2-j, r-crq vbr, n1 cc n1:
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So answerably we may know whether we are dead vnto sinne these three waies. First, by this antecedent which goeth before it, namely, if we be sicke of sinne.
So answerably we may know whither we Are dead unto sin these three ways. First, by this antecedent which Goes before it, namely, if we be sick of sin.
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If as a man surcharged with grosse humours, is neuer at ease till he haue abated them by vomit or purge;
If as a man surcharged with gross humours, is never At ease till he have abated them by vomit or purge;
cs p-acp dt n1 vvn p-acp j n2, vbz av-x p-acp n1 c-acp pns31 vhb vvn pno32 p-acp n1 cc vvi;
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so we oppressed with our sinnes can haue no rest in our soules, till wee haue discouered sinne to our selues by examination, opened it to God by confession, executed reuenge vpon it by godly sorrow,
so we oppressed with our Sins can have no rest in our Souls, till we have discovered sin to our selves by examination, opened it to God by Confessi, executed revenge upon it by godly sorrow,
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and purged it by faith in Christ: then sinne is in a good degree to death.
and purged it by faith in christ: then sin is in a good degree to death.
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Secondly, by these two concomitants which goe with it. First, the sense of sinne must decay:
Secondly, by these two concomitants which go with it. First, the sense of sin must decay:
ord, p-acp d crd n2 r-crq vvb p-acp pn31. ord, dt n1 pp-f n1 vmb vvi:
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If therefore our eyes doe feebly behold vanitie, and not with that vigour and content as before;
If Therefore our eyes do feebly behold vanity, and not with that vigour and content as before;
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if our eares cannot endure to heare of it; if we flie from the garment spotted of the flesh, as from a Serpent;
if our ears cannot endure to hear of it; if we fly from the garment spotted of the Flesh, as from a Serpent;
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if we finde no rellish and sauour in it, but with an honest heart can say to it,
if we find no relish and savour in it, but with an honest heart can say to it,
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as to an vnprofitable thing, Get thee hence; then are wee in a second degree in the death of sinne.
as to an unprofitable thing, Get thee hence; then Are we in a second degree in the death of sin.
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But if secondly wee are come to the pangs of this death, and doe finde that our sins (through our lothnesse to forsake them) haue striued and struggled as for life, haue disturbed the peace of our soules, haue sadded the flesh,
But if secondly we Are come to the pangs of this death, and do find that our Sins (through our loathness to forsake them) have strived and struggled as for life, have disturbed the peace of our Souls, have sadded the Flesh,
p-acp cs ord pns12 vbr vvn p-acp dt n2 pp-f d n1, cc vdb vvi cst po12 n2 (p-acp po12 n1 pc-acp vvi pno32) vhb vvn cc vvd a-acp p-acp n1, vhb vvn dt n1 pp-f po12 n2, vhb vvn dt n1,
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as those that mourne for the death of their friends, haue comforted the spirit, as those that reioyce at the death of enemies;
as those that mourn for the death of their Friends, have comforted the Spirit, as those that rejoice At the death of enemies;
c-acp d cst n1 p-acp dt n1 pp-f po32 n2, vhb vvn dt n1, c-acp d cst vvb p-acp dt n1 pp-f n2;
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and so haue made the paines of the new birth the greater; then are we a degree further in the death vnto sinne.
and so have made the pains of the new birth the greater; then Are we a degree further in the death unto sin.
cc av vhb vvn dt n2 pp-f dt j n1 dt jc; av vbr pns12 dt n1 av-jc p-acp dt n1 p-acp n1.
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Thirdly, we shall know it by these consequents which follow vpon it, to wit, coldnesse and putrefaction.
Thirdly, we shall know it by these consequents which follow upon it, to wit, coldness and putrefaction.
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If therefore the heat of sinne be ouer, and the spirit of burning doe by degrees take possession of the place to consume it:
If Therefore the heat of sin be over, and the Spirit of burning doe by Degrees take possession of the place to consume it:
cs av dt n1 pp-f n1 vbb a-acp, cc dt n1 pp-f j-vvg n1 p-acp n2 vvb n1 pp-f dt n1 pc-acp vvi pn31:
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and if it rot and stinke in our account, and make vs a burthen to our selues,
and if it rot and stink in our account, and make us a burden to our selves,
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so long as it retaineth liuelihood in any corner of our bodies or soules: then this is a fourth degree in the death of sinne;
so long as it retaineth livelihood in any corner of our bodies or Souls: then this is a fourth degree in the death of sin;
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and that which may assure vs of a good measure of attainment to the crucifying of sinne,
and that which may assure us of a good measure of attainment to the crucifying of sin,
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and liuing vnto grace and godlinesse.
and living unto grace and godliness.
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In the feare of God, let vs now returne into our owne hearts and examine our selues,
In the Fear of God, let us now return into our own hearts and examine our selves,
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when we are still, by these signes, to see what proceedings we haue made in passing from death to life;
when we Are still, by these Signs, to see what proceedings we have made in passing from death to life;
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that so if we finde our selues to haue part in the first Resurrection, we may be assured of our portion in glory to come.
that so if we find our selves to have part in the First Resurrection, we may be assured of our portion in glory to come.
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Hauing thus brought home Paul his method vnto our consciences, and knowing that these two things are speciall meanes vnder God to worke it vpon vs;
Having thus brought home Paul his method unto our Consciences, and knowing that these two things Are special means under God to work it upon us;
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to wit, the knowledge of our danger, and the knowledge of our deliuerance:
to wit, the knowledge of our danger, and the knowledge of our deliverance:
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therefore let vs goe on to consider Paul his matter in this Text. In which, concerning our miserie implied, we are to obserue, That without faith we are but dead men.
Therefore let us go on to Consider Paul his matter in this Text. In which, Concerning our misery implied, we Are to observe, That without faith we Are but dead men.
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If faith in Iesus Christ be our life, then without it wee must needs be dead.
If faith in Iesus christ be our life, then without it we must needs be dead.
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That which God said to Abimelech, when he had taken away Sarah, Abrahams wife, Thou art but a dead man;
That which God said to Abimelech, when he had taken away Sarah, Abrahams wife, Thou art but a dead man;
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may be said of all men before their conuersion to God.
may be said of all men before their conversion to God.
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Hence is it that Paul telleth the Ephesians, That till Christ came they were dead in sinnes and trespasses:
Hence is it that Paul Telleth the Ephesians, That till christ Come they were dead in Sins and Trespasses:
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And the Colossians, That till God quickned them with Christ, they were dead in sins, and in the vncircumcision of the flesh. And the colossians, That till God quickened them with christ, they were dead in Sins, and in the uncircumcision of the Flesh.
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In this respect those Hypocrites, who neuer cast their natural hackle, are said, to be twice dead and plucked vp by the roots:
In this respect those Hypocrites, who never cast their natural hackle, Are said, to be twice dead and plucked up by the roots:
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yea, and for this cause Christ accounteth such no better than dead, both when he saith, Except yee beleeue that I am he, yee shall die in your sinnes:
yea, and for this cause christ accounteth such no better than dead, both when he Says, Except ye believe that I am he, ye shall die in your Sins:
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As also when hee chargeth Sardi to be dead; and biddeth that cold disciple to follow him, and let the dead burie the dead;
As also when he charges Sardi to be dead; and bids that cold disciple to follow him, and let the dead bury the dead;
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that is, let those who for want of faith are spiritually dead in sinne, attend vpon the funerals of those who are corporally dead for sinne.
that is, let those who for want of faith Are spiritually dead in sin, attend upon the funerals of those who Are corporally dead for sin.
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Neither is this obscurely signified by the Ancients, when they doe compare a sinner, who goeth on in his naturall course, to Lazarus, who had beene dead foure daies.
Neither is this obscurely signified by the Ancients, when they do compare a sinner, who Goes on in his natural course, to Lazarus, who had been dead foure days.
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The first, by the lust of sinne: the second, by consent to sinne: the third, by the practise of sinne:
The First, by the lust of sin: the second, by consent to sin: the third, by the practice of sin:
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and the fourth, by custome in sinne, when vse in sinning doth take away the sense of sinne,
and the fourth, by custom in sin, when use in sinning does take away the sense of sin,
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as in a starke dead man.
as in a stark dead man.
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We will not wonder that without faith we should be in no better case, if we shall consider the fit resemblances betweene faithlesse and dead men;
We will not wonder that without faith we should be in no better case, if we shall Consider the fit resemblances between faithless and dead men;
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which may be set downe as so many reasons in forcing this truth. First, because as in dead men naturall heat is extinguished;
which may be Set down as so many Reasons in forcing this truth. First, Because as in dead men natural heat is extinguished;
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so that, if you bring them to the fire, put strong waters into their mouthes, rub them, chafe them, yet no heat appeareth:
so that, if you bring them to the fire, put strong waters into their mouths, rub them, chafe them, yet no heat appears:
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so where there is no faith, there is no zeale for heauenly things. In their owne quarrels they doe with Nebuchadnezzar heat the fornace seuen times hotter;
so where there is no faith, there is no zeal for heavenly things. In their own quarrels they do with Nebuchadnezzar heat the furnace seuen times hotter;
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but in the quarrels of God they are key-cold (as we say) and are frozen vpon the dregs of their owne secure hearts as vpon the Icie Sea.
but in the quarrels of God they Are key-cold (as we say) and Are frozen upon the dregs of their own secure hearts as upon the Icy Sea.
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Secondly, because as dead men are so senslesse, that their eyes see not, their eares heare not, their hands touch not, their pallats taste not, and their nosthrils smell not:
Secondly, Because as dead men Are so senseless, that their eyes see not, their ears hear not, their hands touch not, their palates taste not, and their nostrils smell not:
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so in them who are void of faith, their eyes see not from whence they are fallen,
so in them who Are void of faith, their eyes see not from whence they Are fallen,
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or into what miserie and danger by sinne and punishment; their eares heare not the voice of God that they may be saued;
or into what misery and danger by sin and punishment; their ears hear not the voice of God that they may be saved;
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God calleth out, Awake thou that sleepest, stand vp from the dead, and Christ shall giue thee light, but they heare not the voice of this charmer, charme he neuer so wisely.
God calls out, Awake thou that Sleepest, stand up from the dead, and christ shall give thee Light, but they hear not the voice of this charmer, charm he never so wisely.
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Thirdly, because as dead men smell earthly, and are carried downeward to the center without any aptnesse to rise and eleuate themselues:
Thirdly, Because as dead men smell earthly, and Are carried downward to the centre without any aptness to rise and elevate themselves:
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so where there is no faith, men sauour of nothing but the earth (according to that of the Prophet, O earth, earth, earth, heare the word of the Lord ) and are carried downeward like moles and muck-wormes,
so where there is no faith, men savour of nothing but the earth (according to that of the Prophet, Oh earth, earth, earth, hear the word of the Lord) and Are carried downward like Moles and muckworms,
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and would be beholding to God if they might alwaies liue here in ease, singing Peters song vpon the Mount, Master, it is good for vs to be here.
and would be beholding to God if they might always live Here in ease, singing Peter's song upon the Mount, Master, it is good for us to be Here.
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Fourthly, because as dead men, though they haue no life, or sense, or motion in them,
Fourthly, Because as dead men, though they have no life, or sense, or motion in them,
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yet they haue their eyes looking vp to heauen (except, as in Iaacobs case, some Ioseph close them:) so faithlesse men will haue an eye to heauen,
yet they have their eyes looking up to heaven (except, as in Iaacobs case, Some Ioseph close them:) so faithless men will have an eye to heaven,
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and lookes to that purpose (as Balaam when he desired to die the death of the righteous ) though they are like the writings of liuing men vpon dead mens tombes,
and looks to that purpose (as balaam when he desired to die the death of the righteous) though they Are like the writings of living men upon dead men's tombs,
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or a scrole of Scripture going out of the mouth of a man painted in a Church window, or on a wall.
or a scroll of Scripture going out of the Mouth of a man painted in a Church window, or on a wall.
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Fiftly, because as dead men are subiect to corruption, which made Augustine, when he beheld Caesars corps in his sepulchre at Rome, say to his mother Monica; Behold Caesar fallen to rottennesse, his belly burst with swarmes of wormes, in the hollow of his head where his christ all eyes stood, two hungry toads are feeding, his teeth appeare for want of lips to couer them:
Fifty, Because as dead men Are Subject to corruption, which made Augustine, when he beheld Caesars corpse in his Sepulchre At Room, say to his mother Monica; Behold Caesar fallen to rottenness, his belly burst with swarms of worms, in the hollow of his head where his Christ all eyes stood, two hungry toads Are feeding, his teeth appear for want of lips to cover them:
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and then he crieth out, Where is thy magnificence, O Caesar? so the faithlesse are corrupt like an apple rotten at the coare,
and then he cries out, Where is thy magnificence, Oh Caesar? so the faithless Are corrupt like an apple rotten At the Coare,
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like an old doating tree perished at the heart, according to that of the Psalmist, Corrupt are they, and are become abhominable in their wickednesse, there is none that doth good, no not one.
like an old doting tree perished At the heart, according to that of the Psalmist, Corrupt Are they, and Are become abominable in their wickedness, there is none that does good, no not one.
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Thus we haue taken a view of our miserie in this point: and may easily receiue from it both matter of doctrine and practise.
Thus we have taken a view of our misery in this point: and may Easily receive from it both matter of Doctrine and practice.
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First for doctrine, wee may learne three points.
First for Doctrine, we may Learn three points.
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First, what is the reason that so many heare the word, and so few are benefited? Truly herein lieth the cause,
First, what is the reason that so many hear the word, and so few Are benefited? Truly herein lies the cause,
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because men want faith, and so are dead.
Because men want faith, and so Are dead.
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Call, and hollow, and whoope in the eare of a dead man, pinch and pull him,
Call, and hollow, and whoop in the ear of a dead man, pinch and pull him,
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yet he ariseth neuer the sooner; and we doe not wonder, because he is dead:
yet he arises never the sooner; and we do not wonder, Because he is dead:
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so neither can we wonder that those who are dead in sinnes and trespasses, doe not heare the voice of God and liue; because they are dead.
so neither can we wonder that those who Are dead in Sins and Trespasses, do not hear the voice of God and live; Because they Are dead.
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Secondly, we learne that we haue no disposition in our selues to faith and goodnesse. Alas, wee thinke that wee haue faith to please God withall at an houres warning;
Secondly, we Learn that we have no disposition in our selves to faith and Goodness. Alas, we think that we have faith to please God withal At an hours warning;
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therefore we presume to goe on in sinne till the houre of death.
Therefore we presume to go on in sin till the hour of death.
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But can a dead man command faith in the houre of need? I know that when God hath inlightned the vnderstanding,
But can a dead man command faith in the hour of need? I know that when God hath enlightened the understanding,
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and reuealed Iesus Christ the obiect to be receiued and rested in, and sanctified our soules by giuing vs the spirit of faith, which taketh away our naturall death,
and revealed Iesus christ the Object to be received and rested in, and sanctified our Souls by giving us the Spirit of faith, which Takes away our natural death,
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then we are co-workers with God (according to that old and true saying, The will being first wrought vpon, doth together worke with the first mouer:
then we Are coworkers with God (according to that old and true saying, The will being First wrought upon, does together work with the First mover:
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) but take a man in his first abilitie and possibilitie to helpe himselfe, and the bodie is not lesse able to helpe it selfe without the soule,
) but take a man in his First ability and possibility to help himself, and the body is not less able to help it self without the soul,
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than the soule is to help it selfe without the liuing seeds of faith foregoing and fore-planted in the new creation of our hearts.
than the soul is to help it self without the living seeds of faith foregoing and fore-planted in the new creation of our hearts.
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Thirdly, we learne from hence also, that so long as we are without faith, our bodies are but (as it were) our dead soules graues.
Thirdly, we Learn from hence also, that so long as we Are without faith, our bodies Are but (as it were) our dead Souls graves.
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If the bodies of Gods children are an earthly house, or a house of mud walls as well as others, If the bodies of God's children Are an earthly house, or a house of mud walls as well as Others,
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then the bodies of naturall men cannot but be loathsome graues.
then the bodies of natural men cannot but be loathsome graves.
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And what should dead men doe with other dwellings? or why should we thinke other of dead mens habitations? For doe but marke:
And what should dead men do with other dwellings? or why should we think other of dead men's habitations? For do but mark:
cc q-crq vmd j n2 vdb p-acp j-jn n2? cc q-crq vmd pns12 vvi j-jn pp-f j ng2 n2? p-acp vdb cc-acp n1:
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First, the soule doth annoy the good with many loathsome smels of sinne and damps of iniquitie, as out of a graue.
First, the soul does annoy the good with many loathsome smells of sin and damps of iniquity, as out of a graven.
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As God doth (as it were) smell a sauour of rest in the exercises of faith in Iesus Christ,
As God does (as it were) smell a savour of rest in the exercises of faith in Iesus christ,
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and a sweet perfume in the faithfull prayers of his children; so doe the soules of the godly also:
and a sweet perfume in the faithful Prayers of his children; so do the Souls of the godly also:
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and as sinnes make many stinks in the nosthrils of God; so likewise in the nosthrils of good men.
and as Sins make many stinks in the nostrils of God; so likewise in the nostrils of good men.
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Againe, the fai•hlesse soule, as if it were pent vp in a graue, hath no freedome nor elbow-roome in the bodie to exercise it selfe either in naturall or spirituall things In naturall things it cannot giue a power of growing, sense, or reason at its pleasure:
Again, the fai•hlesse soul, as if it were penned up in a graven, hath no freedom nor elbowroom in the body to exercise it self either in natural or spiritual things In natural things it cannot give a power of growing, sense, or reason At its pleasure:
av, dt j n1, c-acp cs pn31 vbdr vvn a-acp p-acp dt n1, vhz dx n1 ccx n1 p-acp dt n1 pc-acp vvi pn31 n1 av-d p-acp j cc j n2 p-acp j n2 pn31 vmbx vvi dt n1 pp-f vvg, n1, cc n1 p-acp po31 n1:
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for how many dwarfish, dumbe, deafe, and foolish men and women are there in the world? how is it with all of vs, who can neither adde one cubit to our stature,
for how many dwarfish, dumb, deaf, and foolish men and women Are there in the world? how is it with all of us, who can neither add one cubit to our stature,
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nor m•ke one haire either blacke or white? In spiritu•ll things wee are dead, as I haue said.
nor m•ke one hair either black or white? In spiritu•ll things we Are dead, as I have said.
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Lastly, as a graue doth make that bodie that is put into it to rot, and turnes it for the most part into its owne common nature:
Lastly, as a graven does make that body that is put into it to rot, and turns it for the most part into its own Common nature:
ord, c-acp dt n1 vdz vvi d n1 cst vbz vvn p-acp pn31 pc-acp vvi, cc vvz pn31 p-acp dt av-ds n1 p-acp po31 d j n1:
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so the bodie (if God doe not worke by the miracle of faith, and sustaine vs by vertue of the couenant) will more corrupt,
so the body (if God do not work by the miracle of faith, and sustain us by virtue of the Covenant) will more corrupt,
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and make the blinde soule more earthly, sensuall, and deuillish.
and make the blind soul more earthly, sensual, and devilish.
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For as hee that cannot worke but by a bad instrument, will be brought so out of square, that custome will breed another nature neuer to bring forth better fruits:
For as he that cannot work but by a bad Instrument, will be brought so out of square, that custom will breed Another nature never to bring forth better fruits:
p-acp c-acp pns31 cst vmbx vvi cc-acp p-acp dt j n1, vmb vbi vvn av av pp-f n-jn, cst n1 vmb vvi j-jn n1 av-x pc-acp vvi av j n2:
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so the soule being tied vnto the bodie as to its proper instrument (it not being eleuated by the spirit of faith) through custome and long continuance is brought to rot in bodily exercises and earthly things.
so the soul being tied unto the body as to its proper Instrument (it not being elevated by the Spirit of faith) through custom and long Continuance is brought to rot in bodily exercises and earthly things.
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Seeing therefore that our bodies are graues for our naturall dead soules, oh that all of vs might take notice of it!
Seeing Therefore that our bodies Are graves for our natural dead Souls, o that all of us might take notice of it!
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All I say, both good and bad:
All I say, both good and bad:
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that the good might be weary of the world, seeing their whole life is but a liuing in Golgotha among dead mens graues and skuls:
that the good might be weary of the world, seeing their Whole life is but a living in Golgotha among dead men's graves and skulls:
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that the bad might content themselues with a meane graue, except they had more hope of a comfortable resurrection.
that the bad might content themselves with a mean graven, except they had more hope of a comfortable resurrection.
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That dead man were but possessed with Deuils, who hauing no hope of a ioyfull resurrection, should spend all his time in dressing vp and adorning his graue:
That dead man were but possessed with Devils, who having no hope of a joyful resurrection, should spend all his time in dressing up and adorning his graven:
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so are all dead men in sinne, who, hauing no hope of the fauour of God,
so Are all dead men in sin, who, having no hope of the favour of God,
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and of Christs dwelling in their hearts by faith, doe yet spend all their time in prouision for the graue of their bodie, the very throat whereof is an open sepulchre, venting the stinke of their rotten hearts.
and of Christ Dwelling in their hearts by faith, do yet spend all their time in provision for the graven of their body, the very throat whereof is an open Sepulchre, venting the stink of their rotten hearts.
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Secondly, for practise, we learne from hence how to carry our selues to our vnconuerted friends:
Secondly, for practice, we Learn from hence how to carry our selves to our unconverted Friends:
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to wit, as those who pitty them, and pray for them, and vse all meanes for a holy resurrection.
to wit, as those who pity them, and pray for them, and use all means for a holy resurrection.
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Hast thou a husband, a wife, a childe, or any friend, or enemie that hath not faith? Pitty them, mourne ouer them as Christ ouer dead Lazarus, and as thou wouldst mourne ouer thy dead friend.
Hast thou a husband, a wife, a child, or any friend, or enemy that hath not faith? Pity them, mourn over them as christ over dead Lazarus, and as thou Wouldst mourn over thy dead friend.
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Pray to the liuing God that he would quicken them.
prey to the living God that he would quicken them.
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And as in the time of Christs being vpon the earth, they either brought their dead corps to Christ,
And as in the time of Christ being upon the earth, they either brought their dead corpse to christ,
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or besought him to come to them: so let vs deale with our faithlesse friends;
or besought him to come to them: so let us deal with our faithless Friends;
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that is, let vs seeke by all meanes to bring them to Christ in the word and prayer, to see if yet Christ will meet them in his owne ordinances, to raise them out of their stinking graues of sinne.
that is, let us seek by all means to bring them to christ in the word and prayer, to see if yet christ will meet them in his own ordinances, to raise them out of their stinking graves of sin.
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Oh that we would neuer forget to deale thus with those to whom we stand neerest in relation, that so at the length custome,
O that we would never forget to deal thus with those to whom we stand nearest in Relation, that so At the length custom,
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if not conscience, may preuaile with vs to doe it vnto others;
if not conscience, may prevail with us to do it unto Others;
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especially considering (as I said before) that it is full of discontent and misery to spend our daies among dead mens tombes.
especially considering (as I said before) that it is full of discontent and misery to spend our days among dead men's tombs.
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Come we now from this miserable estate of ours by nature, to our estate by grace.
Come we now from this miserable estate of ours by nature, to our estate by grace.
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Touching which, the first point which the Text offereth to be considered is this; That we haue communion and fellowship in the suffering and death of Christ.
Touching which, the First point which the Text Offereth to be considered is this; That we have communion and fellowship in the suffering and death of christ.
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This is plaine from the words of the Apostle [ I am crucified with Christ; ] which cannot be but by vertue of our communion with him.
This is plain from the words of the Apostle [ I am Crucified with christ; ] which cannot be but by virtue of our communion with him.
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It is true, that if wee consider Christ as an indiuiduall person, and vs as particular branches of another stocke, we haue no fellowship with him:
It is true, that if we Consider christ as an Individu person, and us as particular branches of Another stock, we have no fellowship with him:
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For whereas fellowship betwixt disioyned persons may arise, either by working the same worke in kinde which another doth, as in Corporations, brethren of the same Trade;
For whereas fellowship betwixt disjoined Persons may arise, either by working the same work in kind which Another does, as in Corporations, brothers of the same Trade;
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or by a co-working and partnership in the same worke, as when two men are conuersant in one and the selfe-same businesse;
or by a Co-working and partnership in the same work, as when two men Are conversant in one and the selfsame business;
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or else by consenting to the act of another man, as when Dauid had fellowship in the murther of Vriah: whereas (I say) wee may be thought to haue fellowship with Christ one of these three waies; or Else by consenting to the act of Another man, as when David had fellowship in the murder of Uriah: whereas (I say) we may be Thought to have fellowship with christ one of these three ways;
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yet we neither being actually crucified, nor crucified with Christ, nor consenting to his crucifying for vs, we cannot be said to haue fellowship with him.
yet we neither being actually Crucified, nor Crucified with christ, nor consenting to his crucifying for us, we cannot be said to have fellowship with him.
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Neuerthelesse if we do consider Christ as the head of his Church, and vs as the members of his bodie:
Nevertheless if we do Consider christ as the head of his Church, and us as the members of his body:
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if wee doe consider him as set apart & sealed of God the Father to be a surety for vs,
if we do Consider him as Set apart & sealed of God the Father to be a surety for us,
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and vs the parties to whom he is giuen, and for whom bound, our communion and fellowship standeth firme with him.
and us the parties to whom he is given, and for whom bound, our communion and fellowship Stands firm with him.
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Now that we may the better conceiue it, we must know that we haue fellowship with Christ in three things. First, in his Natures:
Now that we may the better conceive it, we must know that we have fellowship with christ in three things. First, in his Nature's:
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for the Sonne of God is made partaker of the humane nature, that hee might make vs partakers of the diuine nature.
for the Son of God is made partaker of the humane nature, that he might make us partakers of the divine nature.
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He became the sonne of man, that we might become the sonnes of God. Wee wanted sonship, & God could not giue vs that which he had not:
He became the son of man, that we might become the Sons of God. we wanted sonship, & God could not give us that which he had not:
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therefore the Sonne of God alone tooke the nature of the sonnes of men, that he might restore vs to the dignitie of the sonnes of God.
Therefore the Son of God alone took the nature of the Sons of men, that he might restore us to the dignity of the Sons of God.
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Secondly, we haue fellowship with Christ in his goods:
Secondly, we have fellowship with christ in his goods:
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for (wee hauing nothing else that may be truly said to be ours) hee takes our cursed ragges of sinne vpon him,
for (we having nothing Else that may be truly said to be ours) he Takes our cursed rags of sin upon him,
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and hath communicated vs the riches of his glory. Thus saith the Apostle, God hath made Christ sinne for vs, to wit, by imputation;
and hath communicated us the riches of his glory. Thus Says the Apostle, God hath made christ sin for us, to wit, by imputation;
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and is made vnto vs wisdome, righteousnesse, sanctification, and redemption. Thirdly, we haue fellowship with him in his estates. His honourable estate is ours: and is made unto us Wisdom, righteousness, sanctification, and redemption. Thirdly, we have fellowship with him in his estates. His honourable estate is ours:
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for wee are risen with Christ, and wee sit with him in heauenly places.
for we Are risen with christ, and we fit with him in heavenly places.
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His debased estate also is ours, as his birth, suffering vnder Pontius Pilate, his crucifying, his death, his descension into hell:
His debased estate also is ours, as his birth, suffering under Pontius Pilate, his crucifying, his death, his descension into hell:
po31 vvn n1 av vbz png12, c-acp po31 n1, vvg p-acp np1 np1, po31 n-vvg, po31 n1, po31 n1 p-acp n1:
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For hence is it that we are said to be buried with Christ, and to be grafted with him into the similitude of his death, yea and to haue the old man crucified with him, as in this Text.
For hence is it that we Are said to be buried with christ, and to be grafted with him into the similitude of his death, yea and to have the old man Crucified with him, as in this Text.
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If now you will inquire, Why wee are said to haue fellowship in his death? I answer: For three causes especially.
If now you will inquire, Why we Are said to have fellowship in his death? I answer: For three Causes especially.
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First, Because of that sacramentall vnion which wee ha•e with Christ: Wee are baptized into the death of Christ:
First, Because of that sacramental Union which we ha•e with christ: we Are baptised into the death of christ:
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We are buried with Christ in Baptisme.
We Are buried with christ in Baptism.
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Baptisme doth seale vnto vs and giue vs interest in that communion which we haue in his death.
Baptism does seal unto us and give us Interest in that communion which we have in his death.
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For as the dipping in the primitiue Church;
For as the dipping in the primitive Church;
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so the sprinkling of the water now doth signifie and seale our death and buriall with Christ.
so the sprinkling of the water now does signify and seal our death and burial with christ.
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Secondly, Because what Christ did as Mediator of the Church, hee did it not as a priuate person,
Secondly, Because what christ did as Mediator of the Church, he did it not as a private person,
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but as the head of the Church and in the roome and stead of all his elect.
but as the head of the Church and in the room and stead of all his elect.
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Hence is it that hee is called our sponsor or suretie.
Hence is it that he is called our sponsor or surety.
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For as the debt which a suretie payeth, hee payeth not onely for himselfe (because hee hath willingly made himselfe a debtor) but for the partie also for whom hee is bound: so Christ payeth for vs. For as the debt which a surety payeth, he payeth not only for himself (Because he hath willingly made himself a debtor) but for the party also for whom he is bound: so christ payeth for us
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Thirdly, Because when wee truly turne from all sinne vnto God, as we do with all our hearts, make a deed of gift to conueigh our selues vnto God, that so in all distresse we may plead as Dauid, I am thine, saue mee,
Thirdly, Because when we truly turn from all sin unto God, as we do with all our hearts, make a deed of gift to convey our selves unto God, that so in all distress we may plead as David, I am thine, save me,
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for I doe put my trust in thee: for I do put my trust in thee:
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so God doth make a deed of gift of whole Christ to conueigh him vnto vs. As therefore we account to haue right to that which is giuen vs, so God does make a deed of gift of Whole christ to convey him unto us As Therefore we account to have right to that which is given us,
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as freely and as fully as if wee had purchased it, or had it by inheritance:
as freely and as Fully as if we had purchased it, or had it by inheritance:
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euen so wee ascertaine and assure our selues of Christ crucified with all his benefits.
even so we ascertain and assure our selves of christ Crucified with all his benefits.
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This therefore being a truth, that we haue fellowship in the sufferings of Iesus Christ, is of excellent vse both to procure the hatred and the mortification of sinne. For the first;
This Therefore being a truth, that we have fellowship in the sufferings of Iesus christ, is of excellent use both to procure the hatred and the mortification of sin. For the First;
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we should grow in eternall enmitie with it, when we doe but thinke that the Lord of life was crucified for it:
we should grow in Eternal enmity with it, when we do but think that the Lord of life was Crucified for it:
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but if we set our selues in Christs roome and feelingly apprehend his paine as ours,
but if we Set our selves in Christ room and feelingly apprehend his pain as ours,
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when hee, conflicting with his Fathers wrath, cried out, My God, my God, why hast thou forsaken mee? When his soule was heauie vnto death,
when he, conflicting with his Father's wrath, cried out, My God, my God, why hast thou forsaken me? When his soul was heavy unto death,
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and he, being rosted with the fire of Gods wrath, did in a cold season sweat drops of blood:
and he, being roasted with the fire of God's wrath, did in a cold season sweat drops of blood:
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if wee shall account his inv•terable losse to be ours, to wit, that our sinnes made God to withdraw his louing countenance from vs, good men to flie from vs, our friends to deny vs, our enemies to insult ouer vs, the earth to quake, the sunne to hide her light,
if we shall account his inv•terable loss to be ours, to wit, that our Sins made God to withdraw his loving countenance from us, good men to fly from us, our Friends to deny us, our enemies to insult over us, the earth to quake, the sun to hide her Light,
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and the rockes to rent in sunder, who will not now gnash his teeth at sinne,
and the Rocks to rend in sunder, who will not now gnash his teeth At sin,
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and cry ouer it with a holy indignation, as the Edomites ouer Ierusalem, Downe with it, downe with it, euen to the ground?
and cry over it with a holy Indignation, as the Edomites over Ierusalem, Down with it, down with it, even to the ground?
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As to the second, to account our selues as crucified with Christ, is an excellent meanes of mortification.
As to the second, to account our selves as Crucified with christ, is an excellent means of mortification.
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For he that hath suffered in the flesh hath ceased from sinne: For he that hath suffered in the Flesh hath ceased from sin:
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and if wee are dead to sinne, how shall wee yet liue therein? Wee know that when a felon is executed, hee is not onely freed from the imputation of sinne, and if we Are dead to sin, how shall we yet live therein? we know that when a felon is executed, he is not only freed from the imputation of sin,
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because he hath satisfied the law, but from the practise of sinne also.
Because he hath satisfied the law, but from the practice of sin also.
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The same minde must be in vs, that wee may mortifie the deeds of the flesh by such spirituall reasons as these are:
The same mind must be in us, that we may mortify the Deeds of the Flesh by such spiritual Reasons as these Are:
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What? am I not crucified? am I not dead? doe I yet worke the workes of darknesse,
What? am I not Crucified? am I not dead? do I yet work the works of darkness,
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as if I liued in sinne? what is it that should make me rake together the dead bones of sinne to put new life into them? I know that it is death to heare of such a dying.
as if I lived in sin? what is it that should make me rake together the dead bones of sin to put new life into them? I know that it is death to hear of such a dying.
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Ah it is too true that wee loue our sinnes too well to let them be crucified with Christ.
Ah it is too true that we love our Sins too well to let them be Crucified with christ.
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But shall I tell you what we may doe to helpe all? I remember that it was a law in Israel, that if a beautifull woman should be taken captiue in warre,
But shall I tell you what we may do to help all? I Remember that it was a law in Israel, that if a beautiful woman should be taken captive in war,
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and any man should desire her as his wife, hee must shaue her head, pare her nailes, put off the garment wherein hee loued her (that is, take away all her ornaments) and if hee then liked her, let him take her into his house.
and any man should desire her as his wife, he must shave her head, pare her nails, put off the garment wherein he loved her (that is, take away all her Ornament) and if he then liked her, let him take her into his house.
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Oh that we could be wise to deale thus with sinne!
O that we could be wise to deal thus with sin!
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It hath many ornaments sutable to our corrupt natures, which doe beguile the seduced and deceiued eyes of our soules.
It hath many Ornament suitable to our corrupt nature's, which do beguile the seduced and deceived eyes of our Souls.
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Some sinnes are clad with profit, some with pleasure, some with honour, and other some with fauour;
some Sins Are clad with profit, Some with pleasure, Some with honour, and other Some with favour;
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but shaue off this alluring haire, fling away these tempting garments, and then yee shall see that it defaceth Gods image, dishonoureth God, grieueth and quencheth the spirit, woundeth the conscience, and presseth to hell:
but shave off this alluring hair, fling away these tempting garments, and then ye shall see that it defaceth God's image, Dishonors God, grieves and quenches the Spirit, wounds the conscience, and Presseth to hell:
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Now tell me whether ye like sinne yea or no? Oh that this might be a forcible inducement vnto vs to let our crucifying with Christ haue its diuine force.
Now tell me whither you like sin yea or no? O that this might be a forcible inducement unto us to let our crucifying with christ have its divine force.
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It may be you will inquire for some plaine direction for the crucifying of sinne.
It may be you will inquire for Some plain direction for the crucifying of sin.
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If you doe, I shall soone say (by Gods blessi•g) much in a little.
If you do, I shall soon say (by God's blessi•g) much in a little.
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Marke the degrees of Christs crucifying for vs, and wee must imitate it in our crucifying of sinne for Christ. Mark the Degrees of Christ crucifying for us, and we must imitate it in our crucifying of sin for christ.
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Christ was apprehended, put in hold, indited, condemned, and executed: so must we deale with sinne.
christ was apprehended, put in hold, Indited, condemned, and executed: so must we deal with sin.
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Wee must apprehend it by a through examination, put it in hold by godly sorrow, indite it by a heartie confession, condemne it by a seuere iudging of our selues,
we must apprehend it by a through examination, put it in hold by godly sorrow, indite it by a hearty Confessi, condemn it by a severe judging of our selves,
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and execute it by faith and a good conscience. The longer we delay, the stronger sinne is, and the harder to kill.
and execute it by faith and a good conscience. The longer we Delay, the Stronger sin is, and the harder to kill.
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Heare therefore that your soules may liue Let not the deuill seduce you with vaine hopes of long life,
Hear Therefore that your Souls may live Let not the Devil seduce you with vain hope's of long life,
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or time enough to repent in. Fishes will not be caught with a bloudy net:
or time enough to Repent in. Fish will not be caught with a bloody net:
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why will yee? Remember when one commended the Popes Legate at the Councell of Basil, Sigismond the Emperour answered, Yet hee is a Romane:
why will ye? remember when one commended the Popes Legate At the Council of Basil, Sigismund the Emperor answered, Yet he is a Roman:
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So let the flesh commend Satan in all his sugred allurements neuer so much, yet let the spirit answer, Yet hee is a deuill.
So let the Flesh commend Satan in all his sugared allurements never so much, yet let the Spirit answer, Yet he is a Devil.
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Let vs neuer forget (and God giue vs vnderstanding in all things) that he is the roaring Lion seeking whom he may deuoure.
Let us never forget (and God give us understanding in all things) that he is the roaring lion seeking whom he may devour.
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Hauing thus led you through the fellowship of Christ in his death;
Having thus led you through the fellowship of christ in his death;
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wee are come to that pipe, which by the force of this our communion doth conueigh life through this death,
we Are come to that pipe, which by the force of this our communion does convey life through this death,
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and that is Faith. Touching which wee ar• to obserue from hence; That by vertue of this our communion with Christ wee liue by Faith.
and that is Faith. Touching which we ar• to observe from hence; That by virtue of this our communion with christ we live by Faith.
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It is not our faith absolutely considered, that is our life, but as it doth vnite and knit vs vnto Iesus Christ.
It is not our faith absolutely considered, that is our life, but as it does unite and knit us unto Iesus christ.
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Notwithstanding because without faith we cannot be knit vnto him who is our life, therefore wee are said to liue by faith.
Notwithstanding Because without faith we cannot be knit unto him who is our life, Therefore we Are said to live by faith.
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Which to conceiue, you must know that there is a threefold life of man: First, that which doth consist of being, life, motion, and sense;
Which to conceive, you must know that there is a threefold life of man: First, that which does consist of being, life, motion, and sense;
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and thus wee are said to liue a sensitiue life. Secondly, that which doth consist of being, life, motion, sense, and reason;
and thus we Are said to live a sensitive life. Secondly, that which does consist of being, life, motion, sense, and reason;
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and thus wee liue a reasonable life. Thirdly, that which doth consist of being, life, motion, sense, reason, and religion;
and thus we live a reasonable life. Thirdly, that which does consist of being, life, motion, sense, reason, and Religion;
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and so faith giueth vs our gracious liuelihood.
and so faith gives us our gracious livelihood.
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For therefore is the Church called, The land of the liuing, because it is the company of beleeuers:
For Therefore is the Church called, The land of the living, Because it is the company of believers:
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and that word which is called the word of faith, is therefore called the word of life. Hence also Christ saith, that he that beleeueth hath life: and that word which is called the word of faith, is Therefore called the word of life. Hence also christ Says, that he that Believeth hath life:
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and Peter calleth Christians, Liuing stones, because by faith they grow vp into a holy building:
and Peter calls Christians, Living stones, Because by faith they grow up into a holy building:
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yea and they are said, to be begotten to a liuing hope, or a liuely hope, that is, a hope proceeding from faith our life,
yea and they Are said, to be begotten to a living hope, or a lively hope, that is, a hope proceeding from faith our life,
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and receiuing liuelihood from thence to issue out into the acts of life. Neither need it seeme strange vnto vs, that faith in Christ should be our life,
and receiving livelihood from thence to issue out into the acts of life. Neither need it seem strange unto us, that faith in christ should be our life,
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if we doe consider these three grounds.
if we do Consider these three grounds.
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First, That by faith alone wee haue interest in our Sauiour Christ, who is the onely way, truth, and life.
First, That by faith alone we have Interest in our Saviour christ, who is the only Way, truth, and life.
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For God hath set him forth to be a reconciliation through faith in his bloud: and wee are righteous before God by the faith of Iesus Christ. For God hath Set him forth to be a reconciliation through faith in his blood: and we Are righteous before God by the faith of Iesus christ.
p-acp np1 vhz vvn pno31 av pc-acp vbi dt n1 p-acp n1 p-acp po31 n1: cc pns12 vbr j p-acp np1 p-acp dt n1 pp-f np1 np1.
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If therefore we call that our liuing, which is the instrumentall cause of our naturall liuing good;
If Therefore we call that our living, which is the instrumental cause of our natural living good;
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much more faith which is the instrument of our spirituall good.
much more faith which is the Instrument of our spiritual good.
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Secondly, By faith alone we haue right to those meanes of saluation wherein we haue communion and fellowship with Christ in this world.
Secondly, By faith alone we have right to those means of salvation wherein we have communion and fellowship with christ in this world.
ord, p-acp n1 av-j pns12 vhb j-jn p-acp d n2 pp-f n1 c-crq pns12 vhb n1 cc n1 p-acp np1 p-acp d n1.
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As first for the Word, it will not profit if it be not mixed with faith in them that heare it:
As First for the Word, it will not profit if it be not mixed with faith in them that hear it:
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that so they may take it home and apply it as a good plaister to their infected soules. As to the Sacraments; that so they may take it home and apply it as a good plaster to their infected Souls. As to the Sacraments;
cst av pns32 vmb vvi pn31 n1-an cc vvb pn31 p-acp dt j n1 p-acp po32 j-vvn n2. p-acp p-acp dt n2;
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they doe not seale a blanke, but are signes and seales of the righteousnesse of faith:
they do not seal a blank, but Are Signs and Seals of the righteousness of faith:
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and when we come vnto them wee draw neere vnto God, which must be done with a true heart in assurance of faith: yea we must be at peace with God (for God doth not vse to bestow such sauoury blessings vpon his enemies) but no peace without iustification by faith. As to prayer, we must aske in faith, nothing wauering.
and when we come unto them we draw near unto God, which must be done with a true heart in assurance of faith: yea we must be At peace with God (for God does not use to bestow such savoury blessings upon his enemies) but no peace without justification by faith. As to prayer, we must ask in faith, nothing wavering.
cc c-crq pns12 vvb p-acp pno32 pns12 vvb av-j p-acp np1, r-crq vmb vbi vdn p-acp dt j n1 p-acp n1 pp-f n1: uh pns12 vmb vbi p-acp n1 p-acp np1 (c-acp np1 vdz xx vvi pc-acp vvi d j n2 p-acp po31 n2) cc-acp dx n1 p-acp n1 p-acp n1. p-acp p-acp n1, pns12 vmb vvi p-acp n1, pix vvg.
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We therefore hauing right vnto these things only by faith, it is not vnworthily said to be our life. Thirdly, faith giueth vnto vs a right & title,
We Therefore having right unto these things only by faith, it is not unworthily said to be our life. Thirdly, faith gives unto us a right & title,
pns12 av vhg n-jn p-acp d n2 av-j p-acp n1, pn31 vbz xx av-j vvn pc-acp vbi po12 n1. ord, n1 vvz p-acp pno12 dt n-jn cc n1,
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yea & a cōfortable vse of all the things of this life.
yea & a comfortable use of all the things of this life.
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In faith (that is, hauing my person in Christ, and my warrant & allowance from God in his word) I eat my meat, put on my clothes, till my ground, take profit of my cattle,
In faith (that is, having my person in christ, and my warrant & allowance from God in his word) I eat my meat, put on my clothes, till my ground, take profit of my cattle,
p-acp n1 (cst vbz, vhg po11 n1 p-acp np1, cc po11 n1 cc n1 p-acp np1 p-acp po31 n1) pns11 vvb po11 n1, vvn p-acp po11 n2, c-acp po11 n1, vvb n1 pp-f po11 n2,
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& whatsoeuer is not of faith is sin:
& whatsoever is not of faith is since:
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that is, whatsoeuer is done with a trembling, wandring, & gaine-saying conscience, when we haue not both warrant in our hearts that our persons are reconciled vnto God in Iesus Christ,
that is, whatsoever is done with a trembling, wandering, & gainsaying conscience, when we have not both warrant in our hearts that our Persons Are reconciled unto God in Iesus christ,
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& that our actiō is agreeable or not repugnant vnto Gods wil, is sinful.
& that our actium is agreeable or not repugnant unto God's will, is sinful.
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Seeing therfore that our faith only giueth vs a comfortable right both to the principall and instrumentall causes of our spirituall & naturall liuing good, we may rightly conclude, that the iust man doth liue by his faith.
Seeing Therefore that our faith only gives us a comfortable right both to the principal and instrumental Causes of our spiritual & natural living good, we may rightly conclude, that the just man does live by his faith.
vvg av cst po12 n1 av-j vvz pno12 dt j n-jn d p-acp dt j-jn cc j n2 pp-f po12 j cc j j-vvg j, pns12 vmb av-jn vvi, cst dt j n1 vdz vvi p-acp po31 n1.
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Frō which doctrine we may learne two profitable lessons: first, concerning our selues; and secondly, concerning others. From which Doctrine we may Learn two profitable Lessons: First, Concerning our selves; and secondly, Concerning Others.
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Concerning our selues we learne, that as the life of a man doth take possession of the whole man,
Concerning our selves we Learn, that as the life of a man does take possession of the Whole man,
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and quicken all the parts of him, and by degrees driueth out all the death which there it findeth:
and quicken all the parts of him, and by Degrees Driveth out all the death which there it finds:
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so faith possesseth, quickneth, & driueth out death from the whole soule.
so faith Possesses, Quickeneth, & Driveth out death from the Whole soul.
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As when water is set ouer the fire, that heat which doth come vnto it doth by degrees possesse, warme,
As when water is Set over the fire, that heat which does come unto it does by Degrees possess, warm,
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& driue out the cold of it:
& driven out the cold of it:
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or as when the sap doth in the spring arise out of the root of the tree into the bodie and branches, it doth take away all the vnfruitfulnes of it,
or as when the sap does in the spring arise out of the root of the tree into the body and branches, it does take away all the unfruitfulness of it,
cc c-acp c-crq dt n1 vdz p-acp dt n1 vvb av pp-f dt n1 pp-f dt n1 p-acp dt n1 cc n2, pn31 vdz vvi av d dt n1 pp-f pn31,
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& by degrees doth make it bring forth bud, leafe, and fruit: so faith dealeth with our soules.
& by Degrees does make it bring forth bud, leaf, and fruit: so faith deals with our Souls.
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For as the life of man is a power diffused through the whole man:
For as the life of man is a power diffused through the Whole man:
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so faith being the life of the soule is a power diffused thorow the whole soule.
so faith being the life of the soul is a power diffused thorough the Whole soul.
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So that faith must be both in the minde, and in the heart. It must shew it selfe in the minde in three things. First, in the knowledge;
So that faith must be both in the mind, and in the heart. It must show it self in the mind in three things. First, in the knowledge;
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for there is something euen in the very inlightning of the vnderstanding, which is of the nature of faith.
for there is something even in the very enlightening of the understanding, which is of the nature of faith.
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Therefore the Prophet saith, that the knowledge of thy righteous seruant (that is, CHRIST) shall iustifie many; which yet cannot be wrought without faith.
Therefore the Prophet Says, that the knowledge of thy righteous servant (that is, CHRIST) shall justify many; which yet cannot be wrought without faith.
av dt n1 vvz, cst dt n1 pp-f po21 j n1 (cst vbz, np1) vmb vvi d; r-crq av vmbx vbi vvn p-acp n1.
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Secondly, in the iudgement, when we being inwardly conuinced, doe clearely resolue that Christ is the way to bee happy,
Secondly, in the judgement, when we being inwardly convinced, do clearly resolve that christ is the Way to be happy,
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and therefore the onely good tidings which our hearts can rest vpon.
and Therefore the only good tidings which our hearts can rest upon.
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This made the Apostle say, Doubtlesse I thinke (that is, this is my resolute iudgement) that all things are losse and dung in respect of Christ. Thirdly, in our memories;
This made the Apostle say, Doubtless I think (that is, this is my resolute judgement) that all things Are loss and dung in respect of christ. Thirdly, in our memories;
np1 vvd dt n1 vvb, av-j pns11 vvb (cst vbz, d vbz po11 j n1) d d n2 vbr n1 cc n1 p-acp n1 pp-f np1. ord, p-acp po12 n2;
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when the greatest care in vs is, (among other things) to lay vp the words of our blessed Sauiour, and to hide his promises in our hearts.
when the greatest care in us is, (among other things) to lay up the words of our blessed Saviour, and to hide his promises in our hearts.
c-crq dt js n1 p-acp pno12 vbz, (p-acp j-jn n2) pc-acp vvi a-acp dt n2 pp-f po12 j-vvn n1, cc pc-acp vvi po31 n2 p-acp po12 n2.
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Againe, faith must shew it selfe in the heart, when the heart beleeueth, yea when wee beleeue with all our hearts:
Again, faith must show it self in the heart, when the heart Believeth, yea when we believe with all our hearts:
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and this it doth in three things also. First, in the appetite and desires;
and this it does in three things also. First, in the appetite and Desires;
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when a man is so farre exercised in the spirituall seeking of Christ, that he desires rather to part with all the world if he had it,
when a man is so Far exercised in the spiritual seeking of christ, that he Desires rather to part with all the world if he had it,
c-crq dt n1 vbz av av-j vvn p-acp dt j n-vvg pp-f np1, cst pns31 vvz av-c pc-acp vvi p-acp d dt n1 cs pns31 vhd pn31,
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than not to haue some comfortable assurance of Gods loue in Iesus Christ. And whosoeuer shall thus sell all to buy the pearle, hath true faith:
than not to have Some comfortable assurance of God's love in Iesus christ. And whosoever shall thus fell all to buy the pearl, hath true faith:
cs xx pc-acp vhi d j n1 pp-f npg1 n1 p-acp np1 np1. cc r-crq vmb av vvi d pc-acp vvi dt n1, vhz j n1:
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for God heareth the desires of the poore; yet he heareth not to our comfort our prayers, except they be faithfull.
for God hears the Desires of the poor; yet he hears not to our Comfort our Prayers, except they be faithful.
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And they are blessed that hunger and thirst after righteousnesse; And they Are blessed that hunger and thirst After righteousness;
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yet none are blessed with Abraham, but they who are of the faith of Abraham. Secondly, in the affections;
yet none Are blessed with Abraham, but they who Are of the faith of Abraham. Secondly, in the affections;
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when the soule is confident, and resteth vpon the promises of God in Christ, as the onely ground of happinesse.
when the soul is confident, and rests upon the promises of God in christ, as the only ground of happiness.
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For when there are no arguments drawne from a mans sense and feeling, which may perswade him of Gods loue in Christ,
For when there Are no Arguments drawn from a men sense and feeling, which may persuade him of God's love in christ,
p-acp c-crq pc-acp vbr dx n2 vvn p-acp dt ng1 n1 cc n1, r-crq vmb vvi pno31 pp-f npg1 n1 p-acp np1,
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yet he doth confidently relie vpon it, then is he said to liue by faith not by sight, as Ioh who professed, that though God killed him, yet would he trust in him.
yet he does confidently rely upon it, then is he said to live by faith not by sighed, as John who professed, that though God killed him, yet would he trust in him.
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Thus also doth faith quicken other affections, (as ioy, feare, loue, and the like) directing them to their right obiects, Thus also does faith quicken other affections, (as joy, Fear, love, and the like) directing them to their right objects,
av av vdz n1 vvi j-jn n2, (c-acp n1, vvb, n1, cc dt j) vvg pno32 p-acp po32 j-jn n2,
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and bringing them by degrees to this measure, that they are spent vpon Christ without measure.
and bringing them by Degrees to this measure, that they Are spent upon christ without measure.
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Thirdly, our faith doth shew it selfe in our wils;
Thirdly, our faith does show it self in our wills;
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when the soule hauing many times a blessed experience of Gods loue is perswaded of it.
when the soul having many times a blessed experience of God's love is persuaded of it.
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Thus Pauls faith shewed it selfe, when he said, I am perswaded that neither life nor death (and so forth) shall seperate vs (that is, me and other Christians) from Gods loue which is in Christ Iesus our Lord.
Thus Paul's faith showed it self, when he said, I am persuaded that neither life nor death (and so forth) shall separate us (that is, me and other Christians) from God's love which is in christ Iesus our Lord.
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Which perswasion (as I take it) doth more naturally belong vnto the will, it being more proper to the vnderstanding to be conuicted,
Which persuasion (as I take it) does more naturally belong unto the will, it being more proper to the understanding to be convicted,
r-crq n1 (c-acp pns11 vvb pn31) vdz n1 av-j vvi p-acp dt n1, pn31 vbg av-dc j p-acp dt n1 pc-acp vbi j-vvn,
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and to the will to be perswaded.
and to the will to be persuaded.
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So that though the soule be many times tossed with temptations, feares and terrours, yet more or lesse it is much refreshed with this perswasion.
So that though the soul be many times tossed with temptations, fears and terrors, yet more or less it is much refreshed with this persuasion.
av cst cs dt n1 vbb d n2 vvn p-acp n2, n2 cc n2, av av-dc cc av-dc pn31 vbz av-d vvn p-acp d n1.
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Thus we see how faith quickneth the whole soule of the godly man.
Thus we see how faith Quickeneth the Whole soul of the godly man.
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In which respect if wee be quickned from the death of our vnderstandings, and not of our desires;
In which respect if we be quickened from the death of our understandings, and not of our Desires;
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if we perceiue the inliuing of our desires, and not of our wils and affections, we haue iust cause to suspect that we haue no faith.
if we perceive the inliving of our Desires, and not of our wills and affections, we have just cause to suspect that we have no faith.
cs pns12 vvb dt n1 pp-f po12 n2, cc xx pp-f po12 n2 cc n2, pns12 vhb j n1 pc-acp vvi cst pns12 vhb dx n1.
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For faith is in no part of the soule in any measure, where it is not in all parts of the soule in some measure.
For faith is in no part of the soul in any measure, where it is not in all parts of the soul in Some measure.
p-acp n1 vbz p-acp dx n1 pp-f dt n1 p-acp d n1, c-crq pn31 vbz xx p-acp d n2 pp-f dt n1 p-acp d n1.
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For in this doth the life of the soule differ from the life of the bodie:
For in this does the life of the soul differ from the life of the body:
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that the life of the bodie doth begin in the heart, it being that which first liues,
that the life of the body does begin in the heart, it being that which First lives,
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and doth end there, it being that which last dieth;
and does end there, it being that which last Dieth;
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but the life of the soule which can neuer perish (though it may seeme not to worke for some time,
but the life of the soul which can never perish (though it may seem not to work for Some time,
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like a member deaded with a blow) as it is in our first regeneration (like light in the aire) shed abroad thorow the whole soule;
like a member deadened with a blow) as it is in our First regeneration (like Light in the air) shed abroad thorough the Whole soul;
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so it is alwaies to be found in all the powers of the soule, though in some man it be more predominant in the vnderstanding, in some in the desires,
so it is always to be found in all the Powers of the soul, though in Some man it be more predominant in the understanding, in Some in the Desires,
av pn31 vbz av pc-acp vbi vvn p-acp d dt n2 pp-f dt n1, cs p-acp d n1 pn31 vbb av-dc j p-acp dt n1, p-acp d p-acp dt n2,
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and in some others in the will and affections.
and in Some Others in the will and affections.
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Now therefore let vs from hence-forth enter into our owne soules, to trie whether we haue faith yea or no.
Now Therefore let us from henceforth enter into our own Souls, to try whither we have faith yea or no.
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If we haue, it is our life, and if it be our life, it quickneth both our vnderstandings to know Christ, our iudgements to approue him as our only Sauiour and Redeemer, our memories to treasure vp the promises, our desires to haue an vnquenchable thirst after him, our affections to be spent vpon him, our wils in some measure to be perswaded of his loue to vs,
If we have, it is our life, and if it be our life, it Quickeneth both our understandings to know christ, our Judgments to approve him as our only Saviour and Redeemer, our memories to treasure up the promises, our Desires to have an unquenchable thirst After him, our affections to be spent upon him, our wills in Some measure to be persuaded of his love to us,
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and our whole soules to droope and mourne in our Christian ioy, because we cannot receiue him more fully in the whole to our endlesse comfort.
and our Whole Souls to droop and mourn in our Christian joy, Because we cannot receive him more Fully in the Whole to our endless Comfort.
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Secondly, concerning others, we learne from this life of faith, who are the men that onely may be said to liue: to wit, the godly man; because he only hath faith.
Secondly, Concerning Others, we Learn from this life of faith, who Are the men that only may be said to live: to wit, the godly man; Because he only hath faith.
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The great man liueth gallantly, the voluptuous man liueth merrily, the rich man wealthily, the politicke man warily, only the faithfull man liueth indeed, because he liueth graciously.
The great man lives gallantly, the voluptuous man lives merrily, the rich man wealthily, the politic man warily, only the faithful man lives indeed, Because he lives graciously.
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This is true life, and all other liues are deaths to this. The wealthie mans life is full of care, feare, griefe;
This is true life, and all other lives Are death's to this. The wealthy men life is full of care, Fear, grief;
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but Faith triumpheth, That neither life nor death, principalitie nor power, things present nor things to come, shall be able to separate vs from the loue of God in Christ Iesus.
but Faith Triumpheth, That neither life nor death, principality nor power, things present nor things to come, shall be able to separate us from the love of God in christ Iesus.
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The poore mans life is full of discontent and penury;
The poor men life is full of discontent and penury;
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but Faith can want and abound, and in stead of other dainties doth euery day feed vpon Christ.
but Faith can want and abound, and in stead of other dainties does every day feed upon christ.
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The Infants life is full of mourning and crying;
The Infants life is full of mourning and crying;
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but Faith glads the heart in the midst of heauinesse, and makes it many times reioyce with ioy vnspeakable and glorious.
but Faith glads the heart in the midst of heaviness, and makes it many times rejoice with joy unspeakable and glorious.
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The young mans life is full of passion, wauering, and fickle inconstancie;
The young men life is full of passion, wavering, and fickle inconstancy;
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but Faith doth so ballace our soules, that we runne a setled course, and sweare to keepe Gods righteous iudgements.
but Faith does so balance our Souls, that we run a settled course, and swear to keep God's righteous Judgments.
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The old mans life is full of deafenesse, dulnesse, decayednesse;
The old men life is full of deafness, dulness, decayedness;
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but Faith seeth thorow the clouds life in death, glory in shame, yea it heareth the voice of God in euery sentence,
but Faith sees thorough the Clouds life in death, glory in shame, yea it hears the voice of God in every sentence,
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and though the outward man perish, yet in the inner and hid man of the heart, Faith reneweth vs daily.
and though the outward man perish, yet in the inner and hid man of the heart, Faith Reneweth us daily.
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Although therefore we must liue other liues both naturall and ciuill, yet let vs make more account of this, That Christ liueth in vs by faith, than of all other liues whatsoeuer.
Although Therefore we must live other lives both natural and civil, yet let us make more account of this, That christ lives in us by faith, than of all other lives whatsoever.
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Thus haue I brought you along vnto the last thing which I shall obserue from hence, that is, the exercise and expressement of that power which Faith giueth vs by our communion with Christ in a vertuous and holy life.
Thus have I brought you along unto the last thing which I shall observe from hence, that is, the exercise and expressement of that power which Faith gives us by our communion with christ in a virtuous and holy life.
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For as hee hath said, that wee haue fellowship in his death for our mortification; that we are quickned by faith in him for our viuification:
For as he hath said, that we have fellowship in his death for our mortification; that we Are quickened by faith in him for our vivification:
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so, that we, through that quickning power which wee doe receiue from Christ by faith, are made liuely vnto all holy obedience.
so, that we, through that quickening power which we do receive from christ by faith, Are made lively unto all holy Obedience.
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Therefore is it that the Apostle saith, It is not I, but Christ that quickneth mee, concerning the life that we now liue, to liue graciously. Whence we must marke:
Therefore is it that the Apostle Says, It is not I, but christ that Quickeneth me, Concerning the life that we now live, to live graciously. Whence we must mark:
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That it is from the vertue and power of Christ, that wee are quickned to all holy obedience.
That it is from the virtue and power of christ, that we Are quickened to all holy Obedience.
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Though we haue faith, yet we must not pride our selues in it;
Though we have faith, yet we must not pride our selves in it;
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for it is not faith in it selfe that quickneth vs, but as it is a diuine power, whereby we doe receiue that life which is in Christ.
for it is not faith in it self that Quickeneth us, but as it is a divine power, whereby we do receive that life which is in christ.
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Therefore is it said, That the Sonne quickneth whom he will. Therefore is it said, That the Son Quickeneth whom he will.
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Yea, and hence is it that the Scripture is so exact in setting downe our weaknesse.
Yea, and hence is it that the Scripture is so exact in setting down our weakness.
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For whereas there are seuen degrees to be considered for the effecting of a good thing, the Scriptures shew that man is weake in all of them.
For whereas there Are seuen Degrees to be considered for the effecting of a good thing, the Scriptures show that man is weak in all of them.
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Can man thinke good? No: The Lord knoweth the thoughts of men that they are but vaine: Can man think good? No: The Lord Knoweth the thoughts of men that they Are but vain:
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and wee are not sufficient of our selues to thinke a good thought. Can we vnderstand good? No:
and we Are not sufficient of our selves to think a good Thought. Can we understand good? No:
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The naturall man perceiueth not the things of the Spirit of God; Yea, the wisdome of flesh is enmitie against God. The natural man perceives not the things of the Spirit of God; Yea, the Wisdom of Flesh is enmity against God.
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Can we will and desire good? No: It is God that worketh in vs both the will and the deed.
Can we will and desire good? No: It is God that works in us both the will and the deed.
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Can we speake good? No: Can we speak good? No:
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The wife man may purpose a thing in his heart, but the answer of the tongue is of the Lord: The wife man may purpose a thing in his heart, but the answer of the tongue is of the Lord:
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therefore Dauid prayeth to God that he would open his lips that his mouth might set forth his praise.
Therefore David Prayeth to God that he would open his lips that his Mouth might Set forth his praise.
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If he could not tune his tongue, much lesse could he turne his heart. Can wee begin to doe good? No: If he could not tune his tongue, much less could he turn his heart. Can we begin to do good? No:
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as Esay saith, The children are come to the birth, and there is no strength to bring forth:
as Isaiah Says, The children Are come to the birth, and there is no strength to bring forth:
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so may we say of our inward good;
so may we say of our inward good;
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for it is God that beginneth this good worke in vs. Can wee doe or worke any good? No:
for it is God that begins this good work in us Can we do or work any good? No:
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I know that the way of man is not in himselfe; for without Christ we can doe nothing.
I know that the Way of man is not in himself; for without christ we can do nothing.
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Can we perfect any thing that good is? No: To will is present with vs (as with Paul ) when we are sanctified, Can we perfect any thing that good is? No: To will is present with us (as with Paul) when we Are sanctified,
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but we haue no power to performe. If God should bring vs to the gates of heauen,
but we have no power to perform. If God should bring us to the gates of heaven,
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and there leaue vs, we should perish. He must still be with vs both as the author and finisher of our faith.
and there leave us, we should perish. He must still be with us both as the author and finisher of our faith.
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It is he that must admonish vs of that good which wee haue to doe, that must stir vs vp to doe it, It is he that must admonish us of that good which we have to do, that must stir us up to do it,
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and that must remoue those, impediments which hinder vs. Now why should the Scripture thus anatomize the parts of our weaknesse in good,
and that must remove those, impediments which hinder us Now why should the Scripture thus anatomise the parts of our weakness in good,
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but to teach vs that all our strength and power is from Christ? Excellent also to this purpose is that Euangelicall outcry:
but to teach us that all our strength and power is from christ? Excellent also to this purpose is that Evangelical outcry:
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Hoe, euery one that thirsteth come ye to the waters, and ye that haue no siluer come, buy, and eat; Hoe, every one that Thirsteth come you to the waters, and you that have no silver come, buy, and eat;
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come I say, buy wine and milke without siluer and without money. come I say, buy wine and milk without silver and without money.
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Into which words if we pierce with a spirituall eye, we shall finde that they offer two things to be considered:
Into which words if we pierce with a spiritual eye, we shall find that they offer two things to be considered:
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A good turne from God, and a dutie from vs. In the first, hee doth first condition with the buyer,
A good turn from God, and a duty from us In the First, he does First condition with the buyer,
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and hee doth allow or license two sorts to buy of him: Him that is thirstie, that is, hee that out of a sight of Christs worth,
and he does allow or license two sorts to buy of him: Him that is thirsty, that is, he that out of a sighed of Christ worth,
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and his owne vnworthinesse doth pant after Christ;
and his own unworthiness does pant After christ;
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and him that hath no siluer, that is, he that hath denied himselfe, and in his owne eyes is nothing:and him that hath no silver, that is, he that hath denied himself, and in his own eyes is nothing:
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secondly, hee doth make his offer;
secondly, he does make his offer;
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In which, first, he doth make knowne his ware-house, that is, Christ: and thus much is implied in the nature of the words, which are a prophecie concerning Christ:
In which, First, he does make known his warehouse, that is, christ: and thus much is implied in the nature of the words, which Are a prophecy Concerning christ:
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secondly, hee offereth his ware vnder three words;
secondly, he Offereth his ware under three words;
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water, milke, and wine; implying that in Christ is to bee found matters of conueniencie, necessitie, and delight:water, milk, and wine; implying that in christ is to be found matters of conveniency, necessity, and delight:
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thirdly, hee pitcheth the price, and setteth it downe negatiuely, that God keepeth an open house for beggars, and not a shop for buyers;
Thirdly, he pitcheth the price, and sets it down negatively, that God Keepeth an open house for beggars, and not a shop for buyers;
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he keepeth an hospitall not an ordinarie: for it commeth without siluer and without mony. Secondly, hee setteth downe a dutie from vs:
he Keepeth an hospital not an ordinary: for it comes without silver and without money. Secondly, he sets down a duty from us:
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for he telleth vs that if we be such buyers and like the price, we must come, buy, and eat.
for he Telleth us that if we be such buyers and like the price, we must come, buy, and eat.
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So that in these words you may plainely perceiue that the Prophet doth cleerely set downe these two things.
So that in these words you may plainly perceive that the Prophet does clearly Set down these two things.
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First, that we haue nothing, wee are without spirituall siluer and money.
First, that we have nothing, we Are without spiritual silver and money.
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Secondly, that Christ is all in all things vnto vs, and that God doth blesse vs with all spirituall blessings in heauenly things in Christ. Secondly, that christ is all in all things unto us, and that God does bless us with all spiritual blessings in heavenly things in christ.
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Hence is it that the holy Ghost saith, It pleased the Father that in him should all fulnesse dwell: Hence is it that the holy Ghost Says, It pleased the Father that in him should all fullness dwell:
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and that out of his fulnesse wee all receiue grace for grace; and that out of his fullness we all receive grace for grace;
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that is, the free fauour of the remission of our sinnes, and all other spirituall good depending vpon it,
that is, the free favour of the remission of our Sins, and all other spiritual good depending upon it,
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for the free fauour of God is Christ himselfe:
for the free favour of God is christ himself:
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yea and all this out of Gods appointment, who hath made him to vs wisdome, righteousnesse, sanctification, and redemption.
yea and all this out of God's appointment, who hath made him to us Wisdom, righteousness, sanctification, and redemption.
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Oh that the consideration of this point might thorowly enter into our soules!
O that the consideration of this point might thoroughly enter into our Souls!
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for we shall finde it both to be a ground of the deniall of our selues, and of attendance vpon Christ.
for we shall find it both to be a ground of the denial of our selves, and of attendance upon christ.
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Christ doth require that wee would denie our selues, and follow him: and in this doctrine we haue a ground for both.
christ does require that we would deny our selves, and follow him: and in this Doctrine we have a ground for both.
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First, for deniall of our selues;
First, for denial of our selves;
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who doth not denie himselfe, and make himselfe nothing in his owne eyes, when he duely considers that it is Christ who quickneth him? I know that naturally we haue a great desire to haue some worth in our selues.
who does not deny himself, and make himself nothing in his own eyes, when he duly considers that it is christ who Quickeneth him? I know that naturally we have a great desire to have Some worth in our selves.
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I remember how it was with Alexander when he went into the Indies; hee caused horse-shooes,
I Remember how it was with Alexander when he went into the Indies; he caused horseshoes,
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and bitts of bridles, and speares, and swords of an vnwonted bignesse to be left behinde him,
and bitts of bridles, and spears, and swords of an unwonted bigness to be left behind him,
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and all because men, that came thither in after-times, and should heare that Alexander had beene there, might say,
and all Because men, that Come thither in Aftertimes, and should hear that Alexander had been there, might say,
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Surely Alexander was a mighty man indeed, a man of great power and worth: right so is it with vs;
Surely Alexander was a mighty man indeed, a man of great power and worth: right so is it with us;
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we are sicke of the same disease: we desire with Saul, to be honoured before the people:
we Are sick of the same disease: we desire with Saul, to be honoured before the people:
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we would faine be some bodie, or at least we would be worth more than nothing.
we would feign be Some body, or At least we would be worth more than nothing.
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Hence doe come the diuiding conceits betweene God and mans will in the power of conuersion,
Hence do come the dividing conceits between God and men will in the power of conversion,
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and betwixt faith and workes in the case of iustification.
and betwixt faith and works in the case of justification.
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Hence also comes in the cursed opinion of merits (at the least in the gratious works of Gods sonnes) and of our being saued by our good beleefe to God-wards;
Hence also comes in the cursed opinion of merits (At the least in the gracious works of God's Sons) and of our being saved by our good belief to Godwards;
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by louing God aboue all, and our neighbours as our selues, and the like. But let vs neuer forget that Christ must increase, and we must decrease;
by loving God above all, and our neighbours as our selves, and the like. But let us never forget that christ must increase, and we must decrease;
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that it is Christ that liueth in vs (euen when we are at the best) and giueth vs all power,
that it is christ that lives in us (even when we Are At the best) and gives us all power,
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and that therefore we haue and are nothing: Christ neuer helpeth but in extreme need.
and that Therefore we have and Are nothing: christ never Helpeth but in extreme need.
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As God dealt with the Israelites at the red Sea, when the Sea was before them, the hill• vpon one hand, the sea on the other,
As God dealt with the Israelites At the read Sea, when the Sea was before them, the hill• upon one hand, the sea on the other,
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and the Aegyptians behind them, then he saith to Moses, Stretch out thy rod;
and the egyptians behind them, then he Says to Moses, Stretch out thy rod;
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and to the Sea, Stay thy proud waues, be made into walls for the defence of my people:
and to the Sea, Stay thy proud waves, be made into walls for the defence of my people:
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so Christ when he bringeth his disciples to cry out, Saue Master, we perish, then he rebukes the windes:
so christ when he brings his Disciples to cry out, Save Master, we perish, then he rebukes the winds:
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when they cry out with Iehoshaphat, Lord we know not what to doe, but our eyes are towards thee;
when they cry out with Jehoshaphat, Lord we know not what to do, but our eyes Are towards thee;
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when they haue no power, no worth in themselues and their owne eyes, then he makes them strong in the Lord, and in the power of his might.
when they have no power, no worth in themselves and their own eyes, then he makes them strong in the Lord, and in the power of his might.
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As therefore we loue our owne soules, as wee desire to haue part and fellowship with Christ, to be made wise by his wisdome, without guilt with his righteousnesse, without preuailing filth with his holinesse,
As Therefore we love our own Souls, as we desire to have part and fellowship with christ, to be made wise by his Wisdom, without guilt with his righteousness, without prevailing filth with his holiness,
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and without apostacie with his redemption:
and without apostasy with his redemption:
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so let vs be carefull to denie our selues, and lay downe at his feet the crowne of our glory. Secondly, for attendance:
so let us be careful to deny our selves, and lay down At his feet the crown of our glory. Secondly, for attendance:
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who will not follow Christ, who is such a bountifull master, that hee putteth new life into all his followers? No great men need sue for attendants;
who will not follow christ, who is such a bountiful master, that he putteth new life into all his followers? No great men need sue for attendants;
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yet their followers many times are compared to fasting daies, which are next vnto holy-daies, but otherwise they are the leanest daies in all the weeke:
yet their followers many times Are compared to fasting days, which Are next unto holidays, but otherwise they Are the Leanest days in all the Week:
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much lesse need those honourable masters sue for any, who doe most for their seruitours, they shall haue offerers good store.
much less need those honourable Masters sue for any, who do most for their servitors, they shall have offerers good store.
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And shall it be otherwise with Christ? Shall such a master want followers, who calleth out vnto vs, Come vnto me all yee that are weary and heauy laden,
And shall it be otherwise with christ? Shall such a master want followers, who calls out unto us, Come unto me all ye that Are weary and heavy laden,
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and I will refresh you? Oh what an argument is this that we feele not the want of Christ and his societie!and I will refresh you? O what an argument is this that we feel not the want of christ and his society!
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It may be you will say, that Christ indeed claddeth you with mourning and persecution:
It may be you will say, that christ indeed claddeth you with mourning and persecution:
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and is he also the fountaine of life and holinesse to them that come vnto him? Yea verily:
and is he also the fountain of life and holiness to them that come unto him? Yea verily:
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As Adams vnrighteousnesse and vnholinesse is the fountaine of our guilt and corruption:
As Adams unrighteousness and unholiness is the fountain of our guilt and corruption:
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so Christs righteousnesse and holinesse is not onely the matter of our righteousnesse, but the root of our sanctification also.
so Christ righteousness and holiness is not only the matter of our righteousness, but the root of our sanctification also.
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By faith we are vnited vnto Iesus Christ, and ingraffed into him, and as the root doth send vp iuyce into the branches;
By faith we Are united unto Iesus christ, and Ingrafted into him, and as the root does send up juice into the branches;
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so doth Christ shoot in diuine spirits, and infuse holinesse into his members.
so does christ shoot in divine spirits, and infuse holiness into his members.
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But, saith the beleeuer, I haue beleeued in Christ, yet I finde not my bloudy issue of sinne to be staied with this touch. Listen therefore a while.
But, Says the believer, I have believed in christ, yet I find not my bloody issue of sin to be stayed with this touch. Listen Therefore a while.
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It is possible for vs to haue spirituall life, and not to discerne it.
It is possible for us to have spiritual life, and not to discern it.
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And if yet further thou doe inquire, how this our communion with Christ may so be aduanced, that we may finde life deriued into our soules from our spirituall touch of Christ? I answer:
And if yet further thou do inquire, how this our communion with christ may so be advanced, that we may find life derived into our Souls from our spiritual touch of christ? I answer:
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In the vse of three ordinarie meanes of saluation. First, in prayer: Aske and I will giue.
In the use of three ordinary means of salvation. First, in prayer: Ask and I will give.
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If the spirit of supplication commeth once, then as it bindeth Gods hands, as when God said, Now Moses let me alone;
If the Spirit of supplication comes once, then as it binds God's hands, as when God said, Now Moses let me alone;
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so it openeth Gods hands, as Elias did when he obtained showres;
so it Openeth God's hands, as Elias did when he obtained showers;
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yea and openeth all the passages betwixt Christ our head and vs his members, whereby spirituall life is deriued into vs. Which of Gods children haue not felt sinne stabbed and dying in this dutie,
yea and Openeth all the passages betwixt christ our head and us his members, whereby spiritual life is derived into us Which of God's children have not felt sin stabbed and dying in this duty,
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and Christ liuing to controll sinne, and to comfort vs against all discouragements. Secondly, in the word of God preached:
and christ living to control sin, and to Comfort us against all discouragements. Secondly, in the word of God preached:
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Heare and your soules shall liue. Hear and your Souls shall live.
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Where is he who hath heard of conscience, and not of custome, who hath not found Christ in this dutie lashing the seared conscience, quickning the dead affections, inclining the rebellious will,
Where is he who hath herd of conscience, and not of custom, who hath not found christ in this duty lashing the seared conscience, quickening the dead affections, inclining the rebellious will,
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and drawing out resolutions from the whole man to follow Christ? Thirdly, in the Sacrament:
and drawing out resolutions from the Whole man to follow christ? Thirdly, in the Sacrament:
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the bread and cup is the spirituall communion of the bodie and bloud of Christ.
the bred and cup is the spiritual communion of the body and blood of christ.
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What faithfull man hath not felt Christ cast an inward shame vpon the soule for entertaining him into so foule an house? Yea,
What faithful man hath not felt christ cast an inward shame upon the soul for entertaining him into so foul an house? Yea,
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and how easie is it in that seale of Gods fauour to finde him pricking the soule for sinne past,
and how easy is it in that seal of God's favour to find him pricking the soul for sin past,
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and strengthning the weake hands of faith against sin to come? As thou wouldst haue comfort to thy soule, mark• how Christ deriueth holinesse in these meanes of saluation, that thou maist finde it drop by experience, that so thou, perceiuing him to be such a fountaine opened to the house of Dauid for sinne and for vncleannesse, maist runne vnto him for cleannesse,
and strengthening the weak hands of faith against since to come? As thou Wouldst have Comfort to thy soul, mark• how christ deriveth holiness in these means of salvation, that thou Mayest find it drop by experience, that so thou, perceiving him to be such a fountain opened to the house of David for sin and for uncleanness, Mayest run unto him for cleanness,
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and follow after for comfort and stabilitie in all thy courses.
and follow After for Comfort and stability in all thy courses.
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Thus we haue considered our miserie to lament it, and our deliuerance to worke in vs thankfull hearts.
Thus we have considered our misery to lament it, and our deliverance to work in us thankful hearts.
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As therefore the Iewes vowed, If I forget thee, ô Ierusalem, let my right hand forget her cunning:
As Therefore the Iewes vowed, If I forget thee, o Ierusalem, let my right hand forget her cunning:
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so with an humble resolution (depending vpon the power of Christ for performance) let vs determine to write Christ in red letters in the tables of our hearts,
so with an humble resolution (depending upon the power of christ for performance) let us determine to write christ in read letters in the tables of our hearts,
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and neuer forget him to be the well-spring of life and holinesse, that all things may be losse and dung vnto vs in respect of that treasure which is in him to our endlesse ioy. Soli Deo gloria.
and never forget him to be the wellspring of life and holiness, that all things may be loss and dung unto us in respect of that treasure which is in him to our endless joy. Soli God gloria.
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(12) sermon (DIV1)
469
Image 67
3193
THE TRIAL OF True Religion. IAMES 1.27.
THE TRIAL OF True Religion. JAMES 1.27.
dt n1 pp-f j n1. np1 crd.
(13) sermon (DIV1)
469
Image 138
3194
Pure Religion and vndefiled before God, euen the Father, is this, to visit the fatherlesse and widowes in their aduersitie,
Pure Religion and undefiled before God, even the Father, is this, to visit the fatherless and Widows in their adversity,
j n1 cc j p-acp np1, av-j dt n1, vbz d, pc-acp vvi dt j cc n2 p-acp po32 n1,
(13) sermon (DIV1)
470
Image 138
3195
and to keepe himselfe vnspotted of the world.
and to keep himself unspotted of the world.
cc pc-acp vvi px31 j pp-f dt n1.
(13) sermon (DIV1)
470
Image 138
3196
IT is well obserued by Diuines, that the Apostles, in planting and watering the Churches of Christ, laboured two things especially.
IT is well observed by Divines, that the Apostles, in planting and watering the Churches of christ, laboured two things especially.
pn31 vbz av vvn p-acp n2-jn, cst dt n2, p-acp vvg cc vvg dt n2 pp-f np1, vvd crd n2 av-j.
(13) sermon (DIV1)
471
Image 138
3197
First, the plaine and powerfull deliuerie of the mysteries of Faith, both by word and writing, tha• so both Iewes and Gentiles might be brought to embrace them.
First, the plain and powerful delivery of the Mysteres of Faith, both by word and writing, tha• so both Iewes and Gentiles might be brought to embrace them.
ord, dt j cc j n1 pp-f dt n2 pp-f n1, av-d p-acp n1 cc n1, n1 av d npg1 cc n2-j vmd vbi vvn pc-acp vvi pno32.
(13) sermon (DIV1)
471
Image 138
3198
Secondly, the plaine and powerfull expressing and pressing of the obedience of Faith, and such a life as becommeth the Gospell of Christ Iesus.
Secondly, the plain and powerful expressing and pressing of the Obedience of Faith, and such a life as becomes the Gospel of christ Iesus.
ord, dt j cc j vvg cc vvg pp-f dt n1 pp-f n1, cc d dt n1 c-acp vvz dt n1 pp-f np1 np1.
(13) sermon (DIV1)
471
Image 138
3199
In both these kindes Paul was excellent: but in the latter he was more briefe thorow all his Epistles.
In both these Kinds Paul was excellent: but in the latter he was more brief thorough all his Epistles.
p-acp d d n2 np1 vbds j: cc-acp p-acp dt d pns31 vbds av-dc j p-acp d po31 n2.
(13) sermon (DIV1)
472
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3200
The other Apostles were more briefe in the doctrine of Faith, and in the duties of Christian profession more large and plentiful.
The other Apostles were more brief in the Doctrine of Faith, and in the duties of Christian profession more large and plentiful.
dt j-jn n2 vbdr av-dc j p-acp dt n1 pp-f n1, cc p-acp dt n2 pp-f njp n1 dc j cc j.
(13) sermon (DIV1)
472
Image 138
3201
Saint Peter principally laboureth for pietie, patience, and constancie against false apostles. Saint Iohn for the loue of God and of the Saints.
Saint Peter principally Laboureth for piety, patience, and constancy against false Apostles. Saint John for the love of God and of the Saints.
n1 np1 av-jn vvz p-acp n1, n1, cc n1 p-acp j n2. n1 np1 p-acp dt n1 pp-f np1 cc pp-f dt n2.
(13) sermon (DIV1)
472
Image 138
3202
Saint Iude against false teachers and hypocrites. And this our Apostle Iames laboureth for patience vnder the Crosse and a Christian life.
Saint Iude against false Teachers and Hypocrites. And this our Apostle James Laboureth for patience under the Cross and a Christian life.
n1 np1 p-acp j n2 cc n2. cc d po12 n1 np1 vvz p-acp n1 p-acp dt n1 cc dt njp n1.
(13) sermon (DIV1)
472
Image 138
3203
In the performance whereof (as D•uines doe well agree) wee meet with something which doth not occurre in the writings of the other Apostles.
In the performance whereof (as D•uines do well agree) we meet with something which does not occurre in the writings of the other Apostles.
p-acp dt n1 c-crq (c-acp n2 vdb av vvi) pns12 vvb p-acp pi r-crq vdz xx fw-la p-acp dt n2 pp-f dt j-jn n2.
(13) sermon (DIV1)
472
Image 138
3204
None doth so clearely deliuer the cause of sinne: the necessary issue of workes from iustifying faith:
None does so clearly deliver the cause of sin: the necessary issue of works from justifying faith:
pix vdz av av-j vvi dt n1 pp-f n1: dt j n1 pp-f n2 p-acp vvg n1:
(13) sermon (DIV1)
472
Image 138
3205
the concatenation and vnion of the whole Law: the imperfection of humane righteousnesse from the miscariage of the tongue:
the concatenation and Union of the Whole Law: the imperfection of humane righteousness from the miscarriage of the tongue:
dt n1 cc n1 pp-f dt j-jn n1: dt n1 pp-f j n1 p-acp dt n1 pp-f dt n1:
(13) sermon (DIV1)
472
Image 138
3206
our dependance vpon the prouidence of God euen in ciuill things: and the carriage of sicke persons in those miraculous times.
our dependence upon the providence of God even in civil things: and the carriage of sick Persons in those miraculous times.
po12 n1 p-acp dt n1 pp-f np1 av-j p-acp j n2: cc dt n1 pp-f j n2 p-acp d j n2.
(13) sermon (DIV1)
472
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3207
In these points (I say) this Apostle carrieth away the bell from the rest.
In these points (I say) this Apostle Carrieth away the bell from the rest.
p-acp d n2 (pns11 vvb) d n1 vvz av dt n1 p-acp dt n1.
(13) sermon (DIV1)
472
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3208
The principall point in this Epistle doth seeme to be this: That with the faith of Christ Christian workes are to be ioyned:
The principal point in this Epistle does seem to be this: That with the faith of christ Christian works Are to be joined:
dt j-jn n1 p-acp d n1 vdz vvi pc-acp vbi d: cst p-acp dt n1 pp-f np1 njp vvz vbr pc-acp vbi vvn:
(13) sermon (DIV1)
473
Image 138
3209
Wherein we must walke to the end of our Faith, which is the saluation of our soules.
Wherein we must walk to the end of our Faith, which is the salvation of our Souls.
c-crq pns12 vmb vvi p-acp dt n1 pp-f po12 n1, r-crq vbz dt n1 pp-f po12 n2.
(13) sermon (DIV1)
473
Image 138
3210
The principall reason whereby he vrgeth it, is this:
The principal reason whereby he urges it, is this:
dt j-jn n1 c-crq pns31 vvz pn31, vbz d:
(13) sermon (DIV1)
473
Image 138
3211
because the faith of Christ (which in securitanes is falsely so called) without Christian life is but a dead carkasse or vaine shadow of faith,
Because the faith of christ (which in securitanes is falsely so called) without Christian life is but a dead carcase or vain shadow of faith,
c-acp dt n1 pp-f np1 (r-crq p-acp fw-gr vbz av-j av vvn) p-acp np1 n1 vbz p-acp dt j n1 cc j n1 pp-f n1,
(13) sermon (DIV1)
473
Image 138
3212
and not a liuing faith, or that Spirit of Faith, which the Apostle speaketh of.
and not a living faith, or that Spirit of Faith, which the Apostle speaks of.
cc xx dt j-vvg n1, cc d n1 pp-f n1, r-crq dt n1 vvz pp-f.
(13) sermon (DIV1)
473
Image 138
3213
Hence therefore doth he take occasion to vrge to diuers parts of Christian life and good conuersation.
Hence Therefore does he take occasion to urge to diverse parts of Christian life and good Conversation.
av av vdz pns31 vvi n1 pc-acp vvi p-acp j n2 pp-f njp n1 cc j n1.
(13) sermon (DIV1)
473
Image 138
3214
In this Chapter he treateth of three points. First, of the temptations of Christians, both outward by afflictions, and inward by lusts:
In this Chapter he Treateth of three points. First, of the temptations of Christians, both outward by afflictions, and inward by Lustiest:
p-acp d n1 pns31 vvz pp-f crd n2. ord, pp-f dt n2 pp-f np1, d j p-acp n2, cc j p-acp n2:
(13) sermon (DIV1)
473
Image 138
3215
Secondly, of the hearing and doing of the Word of God: and thirdly, in the two last verses, of true and false religion.
Secondly, of the hearing and doing of the Word of God: and Thirdly, in the two last Verses, of true and false Religion.
ord, pp-f dt n-vvg cc vdg pp-f dt n1 pp-f np1: cc ord, p-acp dt crd ord n2, pp-f j cc j n1.
(13) sermon (DIV1)
473
Image 138
3216
In the first of which hee shewes what religion is in vaine: in the second of which he shewes what religion will beare the touch and triall.
In the First of which he shows what Religion is in vain: in the second of which he shows what Religion will bear the touch and trial.
p-acp dt ord pp-f r-crq pns31 vvz r-crq n1 vbz p-acp j: p-acp dt ord pp-f r-crq pns31 vvz r-crq n1 vmb vvi dt n1 cc n1.
(13) sermon (DIV1)
473
Image 138
3217
Wee haue to doe with the second at this time: wherein religion is described;
we have to do with the second At this time: wherein Religion is described;
pns12 vhb pc-acp vdi p-acp dt ord p-acp d n1: c-crq n1 vbz vvn;
(13) sermon (DIV1)
474
Image 138
3218
First, by the affections, properties, or adiuncts of it, when it is said to be pure and vndefiled before God:
First, by the affections, properties, or adjuncts of it, when it is said to be pure and undefiled before God:
ord, p-acp dt n2, n2, cc n2 pp-f pn31, c-crq pn31 vbz vvn pc-acp vbi j cc j p-acp np1:
(13) sermon (DIV1)
474
Image 138
3219
And secondly, by the fruits and effects of it;
And secondly, by the fruits and effects of it;
cc ord, p-acp dt n2 cc n2 pp-f pn31;
(13) sermon (DIV1)
474
Image 138
3220
and those both towards others, while it workes vs to visit the fatherlesse and widowes in aduersitie, as also in our selues who haue it,
and those both towards Others, while it works us to visit the fatherless and Widows in adversity, as also in our selves who have it,
cc d d p-acp n2-jn, cs pn31 vvz pno12 pc-acp vvi dt j cc n2 p-acp n1, c-acp av p-acp po12 n2 r-crq vhb pn31,
(13) sermon (DIV1)
474
Image 138
3221
while it workes vs to keepe our selues vnspotted of the world.
while it works us to keep our selves unspotted of the world.
cs pn31 vvz pno12 pc-acp vvi po12 n2 j pp-f dt n1.
(13) sermon (DIV1)
474
Image 138
3222
To conceiue aright of these things, for our further vse and benefit, I must open vnto you, First, the thing spoken of;
To conceive aright of these things, for our further use and benefit, I must open unto you, First, the thing spoken of;
pc-acp vvi av pp-f d n2, p-acp po12 jc n1 cc n1, pns11 vmb vvi p-acp pn22, ord, dt n1 vvn pp-f;
(13) sermon (DIV1)
475
Image 138
3223
and secondly, that which is spoken of it.
and secondly, that which is spoken of it.
cc ord, cst r-crq vbz vvn pp-f pn31.
(13) sermon (DIV1)
475
Image 138
3224
The thing spoken of is Religion: and is so called, either from our reading againe the defaced or new written law in our hearts;
The thing spoken of is Religion: and is so called, either from our reading again the defaced or new written law in our hearts;
dt n1 vvn pp-f vbz n1: cc vbz av vvn, av-d p-acp po12 n-vvg av dt vvn cc j j-vvn n1 p-acp po12 n2;
(13) sermon (DIV1)
475
Image 138
3225
of which writing Ieremy speaketh, saying, I will put my law in their inward parts, and write it in their hearts: of which writing Ieremy speaks, saying, I will put my law in their inward parts, and write it in their hearts:
pp-f r-crq n1 np1 vvz, vvg, pns11 vmb vvi po11 n1 p-acp po32 j n2, cc vvb pn31 p-acp po32 n2:
(13) sermon (DIV1)
475
Image 138
3226
or from our knitting to God againe from whom wee had made a cursed defection; because in our regeneration wee are by faith vnited vnto him againe in Christ Iesus:
or from our knitting to God again from whom we had made a cursed defection; Because in our regeneration we Are by faith united unto him again in christ Iesus:
cc p-acp po12 n-vvg p-acp np1 av p-acp ro-crq pns12 vhd vvn dt j-vvn n1; c-acp p-acp po12 n1 pns12 vbr p-acp n1 vvn p-acp pno31 av p-acp np1 np1:
(13) sermon (DIV1)
475
Image 138
3227
or else from our choosing of God againe to bee our God and master, when we doe renounce the world, the flesh, and the deuill.
or Else from our choosing of God again to be our God and master, when we do renounce the world, the Flesh, and the Devil.
cc av p-acp po12 n-vvg pp-f np1 av pc-acp vbi po12 n1 cc n1, c-crq pns12 vdb vvi dt n1, dt n1, cc dt n1.
(13) sermon (DIV1)
475
Image 138
3228
This religion signifieth here that worship and seruice which is proper to God, which hee will neither haue to be giuen to others, in which respect he doth forbid the worship of •••els;
This Religion signifies Here that worship and service which is proper to God, which he will neither have to be given to Others, in which respect he does forbid the worship of •••els;
d n1 vvz av d n1 cc n1 r-crq vbz j p-acp np1, r-crq pns31 vmb av-dx vhb pc-acp vbi vvn p-acp n2-jn, p-acp r-crq n1 pns31 vdz vvi dt n1 pp-f n2;
(13) sermon (DIV1)
475
Image 138
3229
nor to be inuented or prescribed by others, in which respect he will haue vs cast away all shew of wisdome in will-worship or voluntary religion.
nor to be invented or prescribed by Others, in which respect he will have us cast away all show of Wisdom in will-worship or voluntary Religion.
ccx pc-acp vbi vvn cc vvn p-acp n2-jn, p-acp r-crq n1 pns31 vmb vhi pno12 vvi av d n1 pp-f n1 p-acp n1 cc j-jn n1.
(13) sermon (DIV1)
475
Image 138
3230
Now touching this religion, the Apostle doth first call it pure: thereby secretly implying that there is an impure religion,
Now touching this Religion, the Apostle does First call it pure: thereby secretly implying that there is an impure Religion,
av vvg d n1, dt n1 vdz ord vvi pn31 j: av av-jn vvg d pc-acp vbz dt j n1,
(13) sermon (DIV1)
476
Image 138
3231
as well as that which is pure (there being a Church of the malignant as well as a company of beleeuers and faithfull ones:) but as for true religion, it is Pure, without the drosse of superstition, and mixture of humane inuention:
as well as that which is pure (there being a Church of the malignant as well as a company of believers and faithful ones:) but as for true Religion, it is Pure, without the dross of Superstition, and mixture of humane invention:
c-acp av c-acp d r-crq vbz j (pc-acp vbg dt n1 pp-f dt j c-acp av c-acp dt n1 pp-f n2 cc j pi2:) cc-acp c-acp p-acp j n1, pn31 vbz j, p-acp dt n1 pp-f n1, cc n1 pp-f j n1:
(13) sermon (DIV1)
476
Image 138
3232
it must be as it were purged by fire, as haply the English word Pure doth signifie,
it must be as it were purged by fire, as haply the English word Pure does signify,
pn31 vmb vbi c-acp pn31 vbdr vvn p-acp n1, c-acp av dt jp n1 j vdz vvi,
(13) sermon (DIV1)
476
Image 138
3233
if it bee lawfull for vs to guesse that it is, with a little alteration, borrowed from that Greeke word which signifieth fire:
if it be lawful for us to guess that it is, with a little alteration, borrowed from that Greek word which signifies fire:
cs pn31 vbb j p-acp pno12 pc-acp vvi cst pn31 vbz, p-acp dt j n1, vvn p-acp d jp n1 r-crq vvz n1:
(13) sermon (DIV1)
476
Image 138
3234
which well also answereth to the Greeke here, which commeth of a word that doth signifie to purge. which well also Answers to the Greek Here, which comes of a word that does signify to purge.
r-crq av av vvz p-acp dt jp av, r-crq vvz pp-f dt n1 cst vdz vvi pc-acp vvi.
(13) sermon (DIV1)
476
Image 138
3235
Againe, hee saith that this religion is vndefiled before God: because it is a speciall propertie of true religion to approue it selfe to God.
Again, he Says that this Religion is undefiled before God: Because it is a special property of true Religion to approve it self to God.
av, pns31 vvz cst d n1 vbz j p-acp np1: c-acp pn31 vbz dt j n1 pp-f j n1 pc-acp vvi pn31 n1 p-acp np1.
(13) sermon (DIV1)
477
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3236
False religions are all for shew and for outward pompe, as harlo•s are for garish and immodest attire to allure louers, but the Kings daughter is all glorious within, and standeth more vpon the vprightnesse of her heart to God,
False Religions Are all for show and for outward pomp, as harlo•s Are for garish and immodest attire to allure lovers, but the Kings daughter is all glorious within, and Stands more upon the uprightness of her heart to God,
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(13) sermon (DIV1)
477
Image 138
3237
than the ornaments of her body in the sight of men and Angels.
than the Ornament of her body in the sighed of men and Angels.
cs dt n2 pp-f po31 n1 p-acp dt n1 pp-f n2 cc n2.
(13) sermon (DIV1)
477
Image 138
3238
But doth true religion altogether make vs to approue our selues to God? Principally it doth: But does true Religion altogether make us to approve our selves to God? Principally it does:
cc-acp vdz j n1 av vvb pno12 pc-acp vvi po12 n2 p-acp np1? av-jn pn31 vdz:
(13) sermon (DIV1)
478
Image 138
3239
yet withall it worketh a helping of our neighbour, and a sauing of our selues from the tainture of a wicked generation.
yet withal it works a helping of our neighbour, and a Saving of our selves from the tainture of a wicked generation.
av av pn31 vvz dt j-vvg pp-f po12 n1, cc dt n-vvg pp-f po12 n2 p-acp dt n1 pp-f dt j n1.
(13) sermon (DIV1)
478
Image 138
3240
In respect of others, it doth visit the fatherlesse and widowes:
In respect of Others, it does visit the fatherless and Widows:
p-acp n1 pp-f n2-jn, pn31 vdz vvi dt j cc n2:
(13) sermon (DIV1)
478
Image 138
3241
signifying thereby thus much, that it putteth vs into the honourable imployment of works of mercy to them that are in misery.
signifying thereby thus much, that it putteth us into the honourable employment of works of mercy to them that Are in misery.
vvg av av av-d, cst pn31 vvz pno12 p-acp dt j n1 pp-f n2 pp-f n1 p-acp pno32 cst vbr p-acp n1.
(13) sermon (DIV1)
478
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3242
For though he nameth onely these two obiects of mercy, (both because no works of mercy are more eagerly or more often pressed than the defence of orphanes and widowes;
For though he names only these two objects of mercy, (both Because no works of mercy Are more eagerly or more often pressed than the defence of orphans and Widows;
p-acp cs pns31 vvz av-j d crd n2 pp-f n1, (d c-acp dx n2 pp-f n1 vbr av-dc av-j cc av-dc av vvn cs dt n1 pp-f n2 cc n2;
(13) sermon (DIV1)
478
Image 138
3243
as also because such persons are t••y times most miserable and most neglected) yet I am not without the iudgement of the learned,
as also Because such Persons Are t••y times most miserable and most neglected) yet I am not without the judgement of the learned,
c-acp av c-acp d n2 vbr j n2 av-ds j cc av-ds j-vvn) av pns11 vbm xx p-acp dt n1 pp-f dt j,
(13) sermon (DIV1)
478
Image 138
3244
if I comprehend all workes of mercy vnder it. Againe, in respect of our selues, it preserueth or keepeth vs safe from the defilements,
if I comprehend all works of mercy under it. Again, in respect of our selves, it Preserveth or Keepeth us safe from the defilements,
cs pns11 vvb d n2 pp-f n1 p-acp pn31. av, p-acp n1 pp-f po12 n2, pn31 vvz cc vvz pno12 j p-acp dt n2,
(13) sermon (DIV1)
478
Image 138
3245
or the blots and spots of the world. or the blots and spots of the world.
cc dt n2 cc n2 pp-f dt n1.
(13) sermon (DIV1)
479
Image 138
3246
Signifying thereby, that religion will keepe vs from the wilfull breaches of the law, which do make vs like spotted Leopards, scandalous in the eyes of others,
Signifying thereby, that Religion will keep us from the wilful Breaches of the law, which do make us like spotted Leopards, scandalous in the eyes of Others,
vvg av, cst n1 vmb vvi pno12 p-acp dt j n2 pp-f dt n1, r-crq vdb vvi pno12 av-j vvn n2, j p-acp dt n2 pp-f n2-jn,
(13) sermon (DIV1)
479
Image 138
3247
& couered with garments spotted of the flesh.
& covered with garments spotted of the Flesh.
cc vvn p-acp n2 vvn pp-f dt n1.
(13) sermon (DIV1)
479
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3248
Yea but all this while (you will say) the Apostle hath not described the very life of true religion, which stands in beleeuing and knowing by a comfortable experience that Iesus is the Christ the Sonne of the liuing God.
Yea but all this while (you will say) the Apostle hath not described the very life of true Religion, which Stands in believing and knowing by a comfortable experience that Iesus is the christ the Son of the living God.
uh p-acp d d n1 (pn22 vmb vvi) dt n1 vhz xx vvn dt j n1 pp-f j n1, r-crq vvz p-acp vvg cc vvg p-acp dt j n1 cst np1 vbz dt np1 dt n1 pp-f dt j-vvg np1.
(13) sermon (DIV1)
479
Image 138
3249
It is true, that the Apostle describes it not by the intrinsicall forme and essence of it,
It is true, that the Apostle describes it not by the intrinsical Form and essence of it,
pn31 vbz j, cst dt n1 vvz pn31 xx p-acp dt j n1 cc n1 pp-f pn31,
(13) sermon (DIV1)
479
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3250
but by the outward badges and markes whereby it is discouered.
but by the outward badges and marks whereby it is discovered.
cc-acp p-acp dt j n2 cc n2 c-crq pn31 vbz vvn.
(13) sermon (DIV1)
479
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3251
Hee knew well enough that euery one that professeth religion will be apt to boast of these things:
He knew well enough that every one that Professes Religion will be apt to boast of these things:
pns31 vvd av av-d cst d pi cst vvz n1 vmb vbi j pc-acp vvi pp-f d n2:
(13) sermon (DIV1)
479
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3252
concerning which, because they are in the heart, euery hypocrite may goe away with his owne brag without controll:
Concerning which, Because they Are in the heart, every hypocrite may go away with his own brag without control:
vvg r-crq, c-acp pns32 vbr p-acp dt n1, d n1 vmb vvi av p-acp po31 d n1 p-acp vvi:
(13) sermon (DIV1)
479
Image 138
3253
therefore as it was with the Psalmist, when he asked who was a true member of the Church vpon earth,
Therefore as it was with the Psalmist, when he asked who was a true member of the Church upon earth,
av c-acp pn31 vbds p-acp dt n1, c-crq pns31 vvd r-crq vbds dt j n1 pp-f dt n1 p-acp n1,
(13) sermon (DIV1)
479
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3254
and who should goe to heauen? hee giueth almost all outward notes drawne from the second table, which fall into other mens apprehensions:
and who should go to heaven? he gives almost all outward notes drawn from the second table, which fallen into other men's apprehensions:
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euen so it is with our blessed Apostle;
even so it is with our blessed Apostle;
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he giueth visible and palpable notes of religion, which doe occurre to the senses of ordinary men,
he gives visible and palpable notes of Religion, which do occurre to the Senses of ordinary men,
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and are the recognizances of pure religion.
and Are the recognizances of pure Religion.
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Thus I hauing opened, and (in some measure) cleared the words, wee come vnto the doctrine contained in the same, the whole whereof (so farre as I shall touch) I shall striue to referre to these foure grounds:
Thus I having opened, and (in Some measure) cleared the words, we come unto the Doctrine contained in the same, the Whole whereof (so Far as I shall touch) I shall strive to refer to these foure grounds:
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First, That euery one of vs must haue a religion. Secondly, Wee must be of that religion which doth most approue it selfe vnto God.
First, That every one of us must have a Religion. Secondly, we must be of that Religion which does most approve it self unto God.
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Thirdly, •his religion is a mercifull religion. Fourthly, This religion will keepe vs from professed and purposed tainture. As to the first point:
Thirdly, •his Religion is a merciful Religion. Fourthly, This Religion will keep us from professed and purposed tainture. As to the First point:
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We may be sure of this, that God would not learne vs to know religion, if he did not withall require that wee should be of it.
We may be sure of this, that God would not Learn us to know Religion, if he did not withal require that we should be of it.
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In that therefore he marketh it out, he doth imply that we must haue it, to professe and cleaue vnto both in life and death,
In that Therefore he marks it out, he does imply that we must have it, to profess and cleave unto both in life and death,
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and to try the truth of it by these notes which God offereth. To presse then the hauing of a religion vnto vs, doe but consider three grounds.
and to try the truth of it by these notes which God Offereth. To press then the having of a Religion unto us, do but Consider three grounds.
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First, Religion is that which assureth our hearts, that we haue right in God and Christ,
First, Religion is that which assureth our hearts, that we have right in God and christ,
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and so are the temples of the holy Ghost, Christs members, and Gods children, who may expect maintenance from him.
and so Are the Temples of the holy Ghost, Christ members, and God's children, who may expect maintenance from him.
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Who haue right in a King, but they who are knit vnto him by subiection and loyaltie? So none but they who are knit vnto God by religion, can say that they haue either right in God,
Who have right in a King, but they who Are knit unto him by subjection and loyalty? So none but they who Are knit unto God by Religion, can say that they have either right in God,
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or in the things of God.
or in the things of God.
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He that is without God and without Christ, (as if hee should say, without religion) is an aliant from the common-wealth of Israel, and a stranger from the couenants of promise, and hath no hope.
He that is without God and without christ, (as if he should say, without Religion) is an aliant from the commonwealth of Israel, and a stranger from the Covenants of promise, and hath no hope.
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Secondly, Religion is that which is the mother of all diuine vertue, whereby we are made like vnto God.
Secondly, Religion is that which is the mother of all divine virtue, whereby we Are made like unto God.
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Religion (saith Iames here) will make vs doe good to others and preserue our selues. Religion (Says James Here) will make us do good to Others and preserve our selves.
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The feare of God (that is, religion) is the beginning of wisdome. The religious Proselites followed Paul and Barnabas for heauenly instructions: The Fear of God (that is, Religion) is the beginning of Wisdom. The religious Proselytes followed Paul and Barnabas for heavenly instructions:
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The religion of Daniel made him to determine in his heart that hee would not defile himselfe with the Kings meat: The Religion of daniel made him to determine in his heart that he would not defile himself with the Kings meat:
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The religion of Shadrach, Mesach, and Abednego, made them to refuse to bowe to that accursed Idol; The Religion of Shadrach, Mesach, and Abednego, made them to refuse to bow to that accursed Idol;
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And the religion of Ioseph preserued him from vnchastitie, and made him swallow downe (as it were) without sense the vnkindnesses of his brethren:
And the Religion of Ioseph preserved him from unchastity, and made him swallow down (as it were) without sense the Unkindnesses of his brothers:
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Feare not (saith he to his timorous brethren) am I in Gods stead, to take vengeance out of his hand? or am not I vnder God? Both which speeches doe manifest his religion, fear not (Says he to his timorous brothers) am I in God's stead, to take vengeance out of his hand? or am not I under God? Both which Speeches do manifest his Religion,
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and that it was that which brought forth this his vertuous carriage. Thirdly, Where there is no religion, there can bee nothing but licentiousnesse and disorder:
and that it was that which brought forth this his virtuous carriage. Thirdly, Where there is no Religion, there can be nothing but licentiousness and disorder:
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all the wickednesse of men, who goe shrowded vnder the religious title of Christians, is practised by them for want of religion.
all the wickedness of men, who go shrouded under the religious title of Christians, is practised by them for want of Religion.
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So professed Atheists (if it were possible that they should be such at all times) doe commit all their outrages for want of religion:
So professed Atheists (if it were possible that they should be such At all times) do commit all their outrages for want of Religion:
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and for want of religion is it also that they who professe they know God, but by workes deny him, are abhominable and disobedient, and vnto euery good worke reprobate.
and for want of Religion is it also that they who profess they know God, but by works deny him, Are abominable and disobedient, and unto every good work Reprobate.
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As without a counterfeit religion, there could bee no ciuill vertue (in which respect they who knew not the true God would still faine a religion to restrain nature:) so without the true religion there will be nothing but coloured vertue or outragious vice.
As without a counterfeit Religion, there could be no civil virtue (in which respect they who knew not the true God would still feign a Religion to restrain nature:) so without the true Religion there will be nothing but coloured virtue or outrageous vice.
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In the old world religion was corrupted, and therefore it was no wonder, that the wickednesse of man was great in the earth.
In the old world Religion was corrupted, and Therefore it was no wonder, that the wickedness of man was great in the earth.
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Abraham saw that in the court of Abimelech there was no feare of God, that is, no true religion, Abraham saw that in the court of Abimelech there was no Fear of God, that is, no true Religion,
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and therefore he thought iustly that they would slay him for his wiues sake.
and Therefore he Thought justly that they would slay him for his wives sake.
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The Gentiles turned the glory of the incorruptible God, to the similitude of an image of a corruptible man,
The Gentiles turned the glory of the incorruptible God, to the similitude of an image of a corruptible man,
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and of birds, and foure-footed beasts, and creeping things; and of Birds, and fourfooted beasts, and creeping things;
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and therfore we doe not wonder though they were giuen vp in their hearts lusts to vncleannesse,
and Therefore we do not wonder though they were given up in their hearts Lustiest to uncleanness,
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and to other abhominable and hatefull wickednesses.
and to other abominable and hateful Wickednesses.
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Seeing therefore, that religion doth assure our hearts of our right in Christ, doth breed vertue,
Seeing Therefore, that Religion does assure our hearts of our right in christ, does breed virtue,
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and in the absence of it doth leaue a fearefull gap for all impietie; it is necessary that we should haue a religion.
and in the absence of it does leave a fearful gap for all impiety; it is necessary that we should have a Religion.
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But it may be you will say, that it is needlesse to presse this, because all of vs haue a religion already. I answer two things.
But it may be you will say, that it is needless to press this, Because all of us have a Religion already. I answer two things.
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First, there are many & too many in all places, who doe not know by experience in themselues what religion meaneth.
First, there Are many & too many in all places, who do not know by experience in themselves what Religion means.
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As it was in the daies of Asa, Israel had been a long time without the true God: As it was in the days of Asa, Israel had been a long time without the true God:
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so is it with many euen in these daies. They can say with some of old;
so is it with many even in these days. They can say with Some of old;
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In this religion I was borne, and though I haue not found it, yet it hath found me, and I know none other: In this Religion I was born, and though I have not found it, yet it hath found me, and I know none other:
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and yet they cannot tell what religion meaneth. To conceiue the truth of which point, take but two meditations concerning religion.
and yet they cannot tell what Religion means. To conceive the truth of which point, take but two meditations Concerning Religion.
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First, they who are knit to God by religion haue a kind of sweet violence offered vnto their natures,
First, they who Are knit to God by Religion have a kind of sweet violence offered unto their nature's,
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& are drawne with him into the practise of that which is good in Gods sight.
& Are drawn with him into the practice of that which is good in God's sighed.
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Ye know that according to that whereunto we are tied, we are carried and swaied from this to that.
You know that according to that whereunto we Are tied, we Are carried and swayed from this to that.
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If we are linked to wicked men, we are drawne to consent vnto them: if vnto good men, we will follow them. Seeing therfore that according to our naturall motion by which we are carried downeward to be earthly, sensuall, and deuillish, we see too many men to cleaue vnto vaine vanities,
If we Are linked to wicked men, we Are drawn to consent unto them: if unto good men, we will follow them. Seeing Therefore that according to our natural motion by which we Are carried downward to be earthly, sensual, and devilish, we see too many men to cleave unto vain vanities,
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& so to forsake their owne mercy: Yea, seeing we see a world of men lie in wickednes,
& so to forsake their own mercy: Yea, seeing we see a world of men lie in wickedness,
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as it were drowned in the dregs of impietie;
as it were drowned in the dregs of impiety;
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it is euident that they are not tied vnto God by religion who would pull them another way.
it is evident that they Are not tied unto God by Religion who would pull them Another Way.
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Secondly, they who are knit to God by religion, will with carefull hearts pray to God that he would neuer cut the cord asunder,
Secondly, they who Are knit to God by Religion, will with careful hearts pray to God that he would never Cut the cord asunder,
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nor euer let goe his hold, but that he would euer goe with them, & support them from falling into any miserie.
nor ever let go his hold, but that he would ever go with them, & support them from falling into any misery.
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We haue had experience of our danger when we were knit vnto the world & the flesh:
We have had experience of our danger when we were knit unto the world & the Flesh:
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and therefore finding a better and more comfortable band, we will desire it may neuer be cracked.
and Therefore finding a better and more comfortable band, we will desire it may never be cracked.
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As he that hangeth by a rope frō an high Tower, or ouer a Well, knowing himselfe to be at the mercy of him that holdeth it, will cry to him,
As he that hangs by a rope from an high Tower, or over a Well, knowing himself to be At the mercy of him that holds it, will cry to him,
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and intreat him earnestly to hold fast:
and entreat him earnestly to hold fast:
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so they, who are vnited vnto God by religion, and see their danger if he let goe, will neuer giue ouer to pray, that he will be intreated for euer to take such hold of them, that they may with Cornelius be deuout men, and religious, as those proselytes & honourable women are called.
so they, who Are united unto God by Religion, and see their danger if he let go, will never give over to pray, that he will be entreated for ever to take such hold of them, that they may with Cornelius be devout men, and religious, as those Proselytes & honourable women Are called.
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Seeing therfore that this heauenly dutie of prayer is so much neglected, and for the most part turned into a lip-labour,
Seeing Therefore that this heavenly duty of prayer is so much neglected, and for the most part turned into a lip-labour,
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and degenerated from the worke of the heart to the worke of the knowing head, and voluble tongue:
and degenerated from the work of the heart to the work of the knowing head, and voluble tongue:
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it is a signe that many and many are not knit to God by religion.
it is a Signen that many and many Are not knit to God by Religion.
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Secondly, consider that the religion of many doth not proceed frō the establishment of Gods free spirit: and so, it not being free, is as none in truth.
Secondly, Consider that the Religion of many does not proceed from the establishment of God's free Spirit: and so, it not being free, is as none in truth.
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Like the mony-changers of old, many come to the Temple, rather to sell doues than to serue God.
Like the money-changers of old, many come to the Temple, rather to fell Dove than to serve God.
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Many (I say) seeme to be religious, either because they might gaine by others (as that Pope, who in honour of S. Peter dined vpon a net till hee had caught the Popedome,) or at the least because they would not lose (as those who ioyne themselues to the assemblies of the Saints for feare of penalties.) These are like those who sought Christ, not because they saw the miracles, but because they ate & were satisfied.
Many (I say) seem to be religious, either Because they might gain by Others (as that Pope, who in honour of S. Peter dined upon a net till he had caught the Popedom,) or At the least Because they would not loose (as those who join themselves to the assemblies of the Saints for Fear of penalties.) These Are like those who sought christ, not Because they saw the Miracles, but Because they ate & were satisfied.
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The Deuil may iustly fasten his vniust accusation of Iob vpō such, that they feare not God, that is, that they are not religious for nothing.
The devil may justly fasten his unjust accusation of Job upon such, that they Fear not God, that is, that they Are not religious for nothing.
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In which respect such may iustly doubt that they haue as yet no religiō as they should.
In which respect such may justly doubt that they have as yet no Religion as they should.
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What shall I say then? I desire to exhort euery one of vs to be of a religion, and to giue our names to God for voluntarie or willing seruice.
What shall I say then? I desire to exhort every one of us to be of a Religion, and to give our names to God for voluntary or willing service.
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All the while we are out of this knot, we are a prey to the Deuill,
All the while we Are out of this knot, we Are a prey to the devil,
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and are ready to be wound about the finger of euery seducer, and to be blowne about with euery winde of doctrine.
and Are ready to be wound about the finger of every seducer, and to be blown about with every wind of Doctrine.
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For whence is it that men either alter their religion, or stubbornly persist in their false religion,
For whence is it that men either altar their Religion, or stubbornly persist in their false Religion,
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but in part because they haue no religion at all as they should? They went out from vs, (saith Iohn) but they were not of vs:
but in part Because they have no Religion At all as they should? They went out from us, (Says John) but they were not of us:
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for if they had beene of vs, they would haue continued with vs. As if hee should say;for if they had been of us, they would have continued with us As if he should say;
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If these limmes of the seducing Antichrists had euer had true religion, they would not haue forsaken the fellowship of the Church and communion of the Saints.
If these limbs of the seducing Antichrists had ever had true Religion, they would not have forsaken the fellowship of the Church and communion of the Saints.
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To preuent this therefore we must be exhorted to haue a religion. But you will aske me:
To prevent this Therefore we must be exhorted to have a Religion. But you will ask me:
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What must we doe that wee may haue a religion? I answer:
What must we do that we may have a Religion? I answer:
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first, we must consider, that by nature, as we are in the loynes of sinfull Adam, and continue with his guilt and filth, we are of the Deuils religion,
First, we must Consider, that by nature, as we Are in the loins of sinful Adam, and continue with his guilt and filth, we Are of the Devils Religion,
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euen children of wrath. And though, through Gods ordinance and appointment, we doe receiue an outward signe and seale of the Christian religion in Baptisme;
even children of wrath. And though, through God's Ordinance and appointment, we do receive an outward Signen and seal of the Christian Religion in Baptism;
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yet so soone as euer we come to crawle, we are so prone to euill, and so backward vnto good, as if we loued the Deuils religion best. yet so soon as ever we come to crawl, we Are so prove to evil, and so backward unto good, as if we loved the Devils Religion best.
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Secondly, we must see this our miserable estate, be ashamed of it, and desire to enter into couenant with God, that he may be our God and we his people.
Secondly, we must see this our miserable estate, be ashamed of it, and desire to enter into Covenant with God, that he may be our God and we his people.
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This is called, a bringing againe vnto the Lord:
This is called, a bringing again unto the Lord:
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the practise of which wee may see in Iosiah, who while he was yet a childe began to seeke after the God of Dauid his father. the practice of which we may see in Josiah, who while he was yet a child began to seek After the God of David his father.
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And this example ought to be a monitor from generation to generation of what euery one of vs ought to doe. And this Exampl ought to be a monitor from generation to generation of what every one of us ought to do.
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Thirdly, we must with care and conscience attend vpon the meanes of saluation, as they are offered vnto vs in the ministery of the Church of God;
Thirdly, we must with care and conscience attend upon the means of salvation, as they Are offered unto us in the Ministry of the Church of God;
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that so wee may know the vertues and powers of this couenant to doe thereafter.
that so we may know the Virtues and Powers of this Covenant to do thereafter.
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For though wee haue no dominion ouer your faith (in which respect the Apostle saith to the Corinthians, Iudge ye what I say,) yet wee are helpers of your ioy; For though we have no dominion over your faith (in which respect the Apostle Says to the Corinthians, Judge you what I say,) yet we Are helpers of your joy;
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and are ministers by whom yee beleeue. and Are Ministers by whom ye believe.
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As therefore Moses said of the bush which burned and not consumed, I will turne aside now and see this great sight: As Therefore Moses said of the bush which burned and not consumed, I will turn aside now and see this great sighed:
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So must wee say of the Church which is afflicted, and yet is not quite ouer-borne, I will turne aside now,
So must we say of the Church which is afflicted, and yet is not quite overborne, I will turn aside now,
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and heare what this great message is which it bringeth to direct me to heauen and happinesse.
and hear what this great message is which it brings to Direct me to heaven and happiness.
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Fourthly, we must openly professe our selues to be in couenant with God. This the Apostle calleth an acknowledgement of the truth, which is according to godlinesse:
Fourthly, we must openly profess our selves to be in Covenant with God. This the Apostle calls an acknowledgement of the truth, which is according to godliness:
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and euery one of vs must labour for it, both by encreasing our knowledge in the things of God,
and every one of us must labour for it, both by increasing our knowledge in the things of God,
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as also by labouring for a good and a godly life, and preparing our selues to giue a reason of the hope that is in vs, through the vse of such meanes of knowledge and holinesse as God hath appointed.
as also by labouring for a good and a godly life, and preparing our selves to give a reason of the hope that is in us, through the use of such means of knowledge and holiness as God hath appointed.
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I know that euery one of vs cannot attaine vnto the like measure in this kinde.
I know that every one of us cannot attain unto the like measure in this kind.
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For some of vs are so slow of heart and dull of hearing, that when as concerning the time we ought to be teachers, yet wee haue need againe to be taught the first principles of the word of God;
For Some of us Are so slow of heart and dull of hearing, that when as Concerning the time we ought to be Teachers, yet we have need again to be taught the First principles of the word of God;
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and are become such as haue need of milke, and not of strong meat: and Are become such as have need of milk, and not of strong meat:
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yet, for all that, wee must aime at, and striue that through long custome, in hearing, meditation,
yet, for all that, we must aim At, and strive that through long custom, in hearing, meditation,
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and conference, we may haue our wits exercised to discerne both good and euill, that so wee may with more boldnesse appeare before the greatest enemies of truth and profession.
and conference, we may have our wits exercised to discern both good and evil, that so we may with more boldness appear before the greatest enemies of truth and profession.
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Fiftly, we must renue our couenant with God in the Sacrament of the Lords Supper so often as conueniently we can:
Fifty, we must renew our Covenant with God in the Sacrament of the lords Supper so often as conveniently we can:
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and with feare and trembling desire God to assure vnto vs the comforts of the Gospell, according to the sinceritie of our hearts.
and with Fear and trembling desire God to assure unto us the comforts of the Gospel, according to the sincerity of our hearts.
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Yee know that Sacraments are called seales:
Ye know that Sacraments Are called Seals:
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and the reason is, because in their lawfull and holy vse they haue a confirming, conueying and concluding nature.
and the reason is, Because in their lawful and holy use they have a confirming, conveying and concluding nature.
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They doe confirme, because they doe as pledges visibly strengthen our faith in the promises.
They do confirm, Because they do as pledges visibly strengthen our faith in the promises.
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They doe conuey, because as written instruments by the ordinations of Princes are conueyances of houses,
They do convey, Because as written Instruments by the ordinations of Princes Are conveyances of houses,
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and lands, and inheritances vnto vs, though we are many miles from them:
and Lands, and inheritances unto us, though we Are many miles from them:
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so by the ordination of God the Sacraments are no naturall, but voluntary instruments to settle and assure Iesus Christ vpon and vnto vs (being fitly prepared according to his will) though he be ascended into heauen,
so by the ordination of God the Sacraments Are no natural, but voluntary Instruments to settle and assure Iesus christ upon and unto us (being fitly prepared according to his will) though he be ascended into heaven,
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and sits at the right hand of God: They doe conclude, because, as sealing and deliuering is the latter end of a bargaine,
and sits At the right hand of God: They do conclude, Because, as sealing and delivering is the latter end of a bargain,
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and doth shut it vp, so the Sacraments doe conclude and shut vp the couenant betweene God and vs, to our endlesse comforts;
and does shut it up, so the Sacraments do conclude and shut up the Covenant between God and us, to our endless comforts;
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if, according to those abilities which God hath vouchsafed vnto vs, we keepe touch with him.
if, according to those abilities which God hath vouchsafed unto us, we keep touch with him.
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In this regard as we do publikely enter couenant with God in Baptisme, and manifest our consciences in the same,
In this regard as we do publicly enter Covenant with God in Baptism, and manifest our Consciences in the same,
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when we turne from our wicked waies, to serue the liuing God in vprightnesse and truth:
when we turn from our wicked ways, to serve the living God in uprightness and truth:
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so we doe or should renue our couenant in the Lords Supper, to our more watchfull and warie walking in the waies of pietie and godlinesse.
so we do or should renew our Covenant in the lords Supper, to our more watchful and wary walking in the ways of piety and godliness.
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Lastly, because through the treacherie of the flesh wee cannot but faile through daily errours, in a greater measure than wee would; Lastly, Because through the treachery of the Flesh we cannot but fail through daily errors, in a greater measure than we would;
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therefore (if wee will be of a religion) wee must humbly d•pend vpon God by prayer for pardon against sinne past,
Therefore (if we will be of a Religion) we must humbly d•pend upon God by prayer for pardon against sin past,
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and for spirituall power against sinne to come, and that euery day. Thus I haue taught you what wee must doe to haue a religion.
and for spiritual power against sin to come, and that every day. Thus I have taught you what we must do to have a Religion.
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But yet we are not the nearer to God, if wee be not of that religion which is pleasing to him:
But yet we Are not the nearer to God, if we be not of that Religion which is pleasing to him:
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and therefore we must now leaue this point, and passe along to the next. The second ground then to bee considered is this: That
and Therefore we must now leave this point, and pass along to the next. The second ground then to be considered is this: That
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We must be of that Religion which doth most approue it selfe to God. We must be of that Religion which does most approve it self to God.
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For this is the reason that this Religion, which we must haue, is described to be pure and vndefiled before God:
For this is the reason that this Religion, which we must have, is described to be pure and undefiled before God:
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thereby implying that the true Religion doth most labour for that. And that it must be so, will appeare by diuers considerations.
thereby implying that the true Religion does most labour for that. And that it must be so, will appear by diverse considerations.
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First, In shew the religion of Hypocrites hath equalled the true Religion. It hath equalled it in sacrifices:
First, In show the Religion of Hypocrites hath equaled the true Religion. It hath equaled it in Sacrifices:
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for Kain brought an oblation to God of the fruit of the ground. So likewise in prayer:
for Kain brought an oblation to God of the fruit of the ground. So likewise in prayer:
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for the hypocriticall Iewes stretched out their hands and made many prayers vnto God. So likewise in preaching:
for the hypocritical Iewes stretched out their hands and made many Prayers unto God. So likewise in preaching:
c-acp dt j npg1 vvn av po32 n2 cc vvd d n2 p-acp np1. av av p-acp vvg:
(13) sermon (DIV1)
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for we haue Iudas a Preacher as well as Peter, and many hypocrites will say, Haue wee not by thy name prophecied? So likewise in hearing:
for we have Iudas a Preacher as well as Peter, and many Hypocrites will say, Have we not by thy name prophesied? So likewise in hearing:
c-acp pns12 vhb np1 dt n1 c-acp av c-acp np1, cc d n2 vmb vvi, vhb pns12 xx p-acp po21 n1 vvn? av av p-acp vvg:
(13) sermon (DIV1)
503
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for as God saith to hypocrites by Esay, Yee seeke me daily, (to wit, in the Ministerie of the Word) and will know my waies euen as a Nation that did righteously:
for as God Says to Hypocrites by Isaiah, Ye seek me daily, (to wit, in the Ministry of the Word) and will know my ways even as a nation that did righteously:
c-acp c-acp np1 vvz p-acp n2 p-acp np1, pn22 vvb pno11 av-j, (p-acp n1, p-acp dt n1 pp-f dt n1) cc vmb vvi po11 n2 av c-acp dt n1 cst vdd av-j:
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3376
So by EZ•kiel, My people fit before thee, and heare thy words, but they will not doe them,
So by EZ•kiel, My people fit before thee, and hear thy words, but they will not do them,
av p-acp np1, po11 n1 j p-acp pno21, cc vvb po21 n2, cc-acp pns32 vmb xx vdi pno32,
(13) sermon (DIV1)
503
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3377
for with their mouths they make iests, and their hearts are after couetousnesse. So likewise in profession:for with their mouths they make jests, and their hearts Are After covetousness. So likewise in profession:
c-acp p-acp po32 n2 pns32 vvb n2, cc po32 n2 vbr p-acp n1. av av p-acp n1:
(13) sermon (DIV1)
503
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3378
for euen they shall say, Lord, Lord, who shall not enter into the Kingdome of heauen.
for even they shall say, Lord, Lord, who shall not enter into the Kingdom of heaven.
c-acp av pns32 vmb vvi, n1, n1, r-crq vmb xx vvi p-acp dt n1 pp-f n1.
(13) sermon (DIV1)
503
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3379
And the foolish Virgins who receiued this doome, I know you not, h•d lampes of profession, And the foolish Virgins who received this doom, I know you not, h•d lamps of profession,
cc dt j n2 r-crq vvd d n1, pns11 vvb pn22 xx, j n2 pp-f n1,
(13) sermon (DIV1)
503
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3380
and said, Lord, Lord. So likewise in fasting:
and said, Lord, Lord. So likewise in fasting:
cc vvd, n1, n1. av av p-acp vvg:
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503
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3381
for the Prophet speaketh of such dissembling wre•ches, who fasted vnto strife and debate, and to smite with the fist of wickednesse, that they draw neare to God on the day of their Fast,
for the Prophet speaks of such dissembling wre•ches, who fasted unto strife and debate, and to smite with the fist of wickedness, that they draw near to God on the day of their Fast,
c-acp dt n1 vvz pp-f d j-vvg n2, r-crq vvd p-acp n1 cc n1, cc pc-acp vvi p-acp dt n1 pp-f n1, cst pns32 vvb av-j p-acp np1 p-acp dt n1 pp-f po32 j,
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3382
and say, Wherefore haue we fasted, and thou seest it not? We haue punished our selues, and thou regardest not:
and say, Wherefore have we fasted, and thou See it not? We have punished our selves, and thou regardest not:
cc vvi, c-crq vhb pns12 vvd, cc pns21 vv2 pn31 xx? pns12 vhb vvn po12 n2, cc pns21 vvd2 xx:
(13) sermon (DIV1)
503
Image 138
3383
as if they were the sincerest fasters in the world. So likewise euen in giuing of almes;
as if they were the Sincerest fasters in the world. So likewise even in giving of alms;
c-acp cs pns32 vbdr dt js n2 p-acp dt n1. av av av-j p-acp vvg pp-f n2;
(13) sermon (DIV1)
503
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3384
for euen the hypocrites of old did giue almes, and that with a great grace, when they made the trumpet to be blowne before them.
for even the Hypocrites of old did give alms, and that with a great grace, when they made the trumpet to be blown before them.
c-acp av-j dt n2 pp-f j vdd vvi n2, cc cst p-acp dt j n1, c-crq pns32 vvd dt n1 pc-acp vbi vvn p-acp pno32.
(13) sermon (DIV1)
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3385
Thus the hypocrites religion in shew hath beene as good as the best.
Thus the Hypocrites Religion in show hath been as good as the best.
av dt n2 n1 p-acp n1 vhz vbn a-acp j c-acp dt js.
(13) sermon (DIV1)
503
Image 138
3386
Secondly, in shew the religion of open wicked men hath beene as good as the true.
Secondly, in show the Religion of open wicked men hath been as good as the true.
ord, p-acp vvi dt n1 pp-f j j n2 vhz vbn a-acp j c-acp dt j.
(13) sermon (DIV1)
504
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3387
Absolon will make shew of performing a Vow at Hebron: Herod of worshipping Christ, and of another Herod hearing Iohn gladly: yea the Harlot her selfe hath made her peace offerings and payed her vowes: Absalom will make show of performing a Voelli At Hebron: Herod of worshipping christ, and of Another Herod hearing John gladly: yea the Harlot her self hath made her peace offerings and paid her vows:
np1 vmb vvi n1 pp-f vvg dt vvb p-acp np1: np1 pp-f vvg np1, cc pp-f j-jn np1 vvg np1 av-j: uh dt n1 po31 n1 vhz vvn po31 n1 n2 cc vvd po31 n2:
(13) sermon (DIV1)
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Image 138
3388
and Christ doth so discouer the rich Gluttons wickednes, that we may yet see the religion of his linage, saying, They haue Moses and the Prophets.
and christ does so discover the rich Gluttons wickedness, that we may yet see the Religion of his lineage, saying, They have Moses and the prophets.
cc np1 vdz av vvi dt j n2 n1, cst pns12 vmb av vvi dt n1 pp-f po31 n1, vvg, pns32 vhb np1 cc dt n2.
(13) sermon (DIV1)
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3389
What wicked man doth not frame a religion to himselfe in appearance and shew, to stop the mouth of his conscience, What wicked man does not frame a Religion to himself in appearance and show, to stop the Mouth of his conscience,
q-crq j n1 vdz xx vvi dt n1 p-acp px31 p-acp n1 cc n1, pc-acp vvi dt n1 pp-f po31 n1,
(13) sermon (DIV1)
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3390
and gloze with the world? None shall bow lower than he; none shall looke more sowre in the day of fasting;
and gloze with the world? None shall bow lower than he; none shall look more sour in the day of fasting;
cc vvi p-acp dt n1? pix vmb vvi jc cs pns31; pix vmb vvi av-dc j p-acp dt n1 pp-f vvg;
(13) sermon (DIV1)
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Image 138
3391
and in all the kindes of superstition none shall more glister with deuotion in the view of men, especially in the day of affliction and houre of death.
and in all the Kinds of Superstition none shall more glister with devotion in the view of men, especially in the day of affliction and hour of death.
cc p-acp d dt n2 pp-f n1 pix vmb av-dc vvi p-acp n1 p-acp dt n1 pp-f n2, av-j p-acp dt n1 pp-f n1 cc n1 pp-f n1.
(13) sermon (DIV1)
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3392
Thirdly, in shew euen false religion may imitate the true. Let God haue a Temple, so hath the Deuill:
Thirdly, in show even false Religion may imitate the true. Let God have a Temple, so hath the devil:
ord, p-acp vvi av j n1 vmb vvi dt j. vvb np1 vhb dt n1, av vhz dt n1:
(13) sermon (DIV1)
505
Image 138
3393
yea where God hath his Church, the Deuill hath his Chapell and Synagogue, as his Throne in Pergamus, and Antichrist with his apostacie in the Temple of God.
yea where God hath his Church, the devil hath his Chapel and Synagogue, as his Throne in Pergamos, and Antichrist with his apostasy in the Temple of God.
uh c-crq np1 vhz po31 n1, dt n1 vhz po31 n1 cc n1, c-acp po31 n1 p-acp np1, cc np1 p-acp po31 n1 p-acp dt n1 pp-f np1.
(13) sermon (DIV1)
505
Image 138
3394
If God answer from betweene the Cherubims, the Deuill will haue his oracles. If God answer from between the Cherubims, the devil will have his oracles.
cs np1 vvb p-acp p-acp dt n2, dt n1 vmb vhi po31 n2.
(13) sermon (DIV1)
505
Image 138
3395
Let him haue his Priests, the Deuil also will haue Arch-flamines and Flamines, his Druids, Sophists, Sacrificers, and the like.
Let him have his Priests, the devil also will have Arch-flamines and Flamines, his Druids, Sophists, Sacrificers, and the like.
vvb pno31 vhi po31 n2, dt n1 av vmb vhi j cc vvz, po31 n2, n2, n2, cc dt j.
(13) sermon (DIV1)
505
Image 138
3396
The Deuill and his instruments haue still beene seene to be Gods apes, to imitate him (so farre as it hath been permitted vnto them) in the great workes of his creation and prouidence.
The devil and his Instruments have still been seen to be God's Apes, to imitate him (so Far as it hath been permitted unto them) in the great works of his creation and providence.
dt n1 cc po31 n2 vhb av vbn vvn pc-acp vbi npg1 n2, pc-acp vvi pno31 (av av-j c-acp pn31 vhz vbn vvn p-acp pno32) p-acp dt j n2 pp-f po31 n1 cc n1.
(13) sermon (DIV1)
505
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3397
Fourthly, in shew false religion may not only imitate, but outstrip the true. If true religion haue golden Priests and woodden Chalices;
Fourthly, in show false Religion may not only imitate, but outstrip the true. If true Religion have golden Priests and wooden Chalice;
ord, p-acp n1 j n1 vmb xx av-j vvi, cc-acp vvb dt j. cs j n1 vhb j n2 cc j n2;
(13) sermon (DIV1)
506
Image 138
3398
false religion will haue with woodden Priests golden Chalices. Let true religion haue a sacrifice of beasts;
false Religion will have with wooden Priests golden Chalice. Let true Religion have a sacrifice of beasts;
j n1 vmb vhi p-acp j n2 j n2. vvb j n1 vhb dt n1 pp-f n2;
(13) sermon (DIV1)
506
Image 138
3399
the false will haue a sacrifice of men. If the true haue washings;
the false will have a sacrifice of men. If the true have washings;
dt j vmb vhi dt n1 pp-f n2. cs dt j vhb n2-vvg;
(13) sermon (DIV1)
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Image 138
3400
the false will haue abundance of washings, and other ceremonies, which shall goe vnder the name of the traditions of the Elders.
the false will have abundance of washings, and other ceremonies, which shall go under the name of the traditions of the Elders.
dt j vmb vhi n1 pp-f n2-vvg, cc j-jn n2, r-crq vmb vvi p-acp dt n1 pp-f dt n2 pp-f dt n2-jn.
(13) sermon (DIV1)
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Image 138
3401
In which respect they who reade the exceptions of Atheists and Heathen against the true religion, shall ••nde this to be one, that it was farre behinde the heathenish religion in the beauty of their Temples, array of their Priests, gestures,
In which respect they who read the exceptions of Atheists and Heathen against the true Religion, shall ••nde this to be one, that it was Far behind the Heathenish Religion in the beauty of their Temples, array of their Priests, gestures,
p-acp r-crq n1 pns32 r-crq vvb dt n2 pp-f n2 cc j-jn p-acp dt j n1, vmb vvi d pc-acp vbi pi, cst pn31 vbds av-j p-acp dt j n1 p-acp dt n1 pp-f po32 n2, n1 pp-f po32 n2, n2,
(13) sermon (DIV1)
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3402
and significant representations in their deuotions. Thus let vs carry with vs these foure meditations, and conclude from them thus much:
and significant representations in their devotions. Thus let us carry with us these foure meditations, and conclude from them thus much:
cc j n2 p-acp po32 n2. av vvb pno12 vvi p-acp pno12 d crd n2, cc vvi p-acp pno32 av av-d:
(13) sermon (DIV1)
506
Image 138
3403
that seeing the religion of hypocrites and wicked men may equall, and false religion may imitate and outstrip the true religion in shewes:
that seeing the Religion of Hypocrites and wicked men may equal, and false Religion may imitate and outstrip the true Religion in shows:
cst vvg dt n1 pp-f n2 cc j n2 vmb vvi, cc j n1 vmb vvi cc vvi dt j n1 p-acp n2:
(13) sermon (DIV1)
507
Image 138
3404
therefore we must iudge righteous iudgement:
Therefore we must judge righteous judgement:
av pns12 vmb vvi j n1:
(13) sermon (DIV1)
507
Image 138
3405
wee must not chuse religion according to appearance and shewes, but striue to be of that which doth most approue it selfe to God.
we must not choose Religion according to appearance and shows, but strive to be of that which does most approve it self to God.
pns12 vmb xx vvi n1 vvg p-acp n1 cc n2, cc-acp vvb pc-acp vbi pp-f d r-crq vdz ds vvi pn31 n1 p-acp np1.
(13) sermon (DIV1)
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Image 138
3406
What vse shall we make of this point now but this, to learne to cleaue to that religion which we shall finde to be more in heart than in shew.
What use shall we make of this point now but this, to Learn to cleave to that Religion which we shall find to be more in heart than in show.
q-crq n1 vmb pns12 vvi pp-f d n1 av p-acp d, pc-acp vvi pc-acp vvi p-acp d n1 r-crq pns12 vmb vvi pc-acp vbi av-dc p-acp n1 cs p-acp n1.
(13) sermon (DIV1)
508
Image 138
3407
I know that we must not neglect such shewes as God hath appointed, as praying, preaching, hearing, reading, bowing the knees, lifting vp the hands and eyes, together with a decent course and cariage in Gods whole seruice.
I know that we must not neglect such shows as God hath appointed, as praying, preaching, hearing, reading, bowing the knees, lifting up the hands and eyes, together with a decent course and carriage in God's Whole service.
pns11 vvb cst pns12 vmb xx vvi d n2 c-acp np1 vhz vvn, c-acp vvg, vvg, vvg, vvg, vvg dt n2, vvg a-acp dt n2 cc n2, av p-acp dt j n1 cc n1 p-acp ng1 j-jn n1.
(13) sermon (DIV1)
508
Image 138
3408
Of these we say as Christ to the Pharisies, These ought yee to haue done; yet the sincere seruice and glory of the heart ought not to be left vndone;
Of these we say as christ to the Pharisees, These ought ye to have done; yet the sincere service and glory of the heart ought not to be left undone;
pp-f d pns12 vvb p-acp np1 p-acp dt np2, d vmd pn22 pc-acp vhi vdn; av dt j n1 cc n1 pp-f dt n1 vmd xx pc-acp vbi vvn vvn;
(13) sermon (DIV1)
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Image 138
3409
the principall end of a good religion being to approue the heart vnto God.
the principal end of a good Religion being to approve the heart unto God.
dt j-jn n1 pp-f dt j n1 vbg pc-acp vvi dt n1 p-acp np1.
(13) sermon (DIV1)
508
Image 138
3410
Gods seruice doth chiefly consist in the holy exercise and vsage of the vnderstanding and affections of the heart according to Gods will.
God's service does chiefly consist in the holy exercise and usage of the understanding and affections of the heart according to God's will.
npg1 n1 vdz av-jn vvi p-acp dt j n1 cc n1 pp-f dt n1 cc n2 pp-f dt n1 vvg p-acp n2 vmb.
(13) sermon (DIV1)
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Image 138
3411
What hypocrite cannot draw neere to God with the lips? What carnall wretch cannot make a crucifix,
What hypocrite cannot draw near to God with the lips? What carnal wretch cannot make a crucifix,
q-crq n1 vmbx vvi av-j p-acp np1 p-acp dt n2? q-crq j n1 vmbx vvi dt n1,
(13) sermon (DIV1)
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Image 138
3412
or other image, to be a mouer of fleshly deuotion, and (as it were) a popish chariot of desires to the persons whom they doe represent? What Idiot, whose vnderstanding is idle, cannot giue God a knee and a knocke vpon the breast at the Popish Latine seruice and Masse of humane inuentions? Alas for them whose religion is in shewes.
or other image, to be a mover of fleshly devotion, and (as it were) a popish chariot of Desires to the Persons whom they do represent? What Idiot, whose understanding is idle, cannot give God a knee and a knock upon the breast At the Popish Latin service and Mass of humane Inventions? Alas for them whose Religion is in shows.
cc j-jn n1, pc-acp vbi dt n1 pp-f j n1, cc (c-acp pn31 vbdr) dt j n1 pp-f n2 p-acp dt n2 r-crq pns32 vdb vvi? q-crq n1, rg-crq n1 vbz j, vmbx vvi np1 dt n1 cc dt n1 p-acp dt n1 p-acp dt j jp n1 cc n1 pp-f j n2? np1 p-acp pno32 r-crq n1 vbz p-acp n2.
(13) sermon (DIV1)
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3413
If the shew and outside of religion were ordained by God, y•• as it might sometimes be omitted without sinne (as Circumcision,
If the show and outside of Religion were ordained by God, y•• as it might sometime be omitted without sin (as Circumcision,
cs dt n1 cc n1-an pp-f n1 vbdr vvn p-acp np1, n1 c-acp pn31 vmd av vbi vvn p-acp n1 (c-acp n1,
(13) sermon (DIV1)
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3414
and the Passeouer, yea and the feast of Tabernacles, for a thousand yeeres together, if my Chronologer deceiue me not:) euen so also may it be practised of vs without grace.
and the Passover, yea and the feast of Tabernacles, for a thousand Years together, if my Chronologer deceive me not:) even so also may it be practised of us without grace.
cc dt np1, uh cc dt n1 pp-f n2, p-acp dt crd n2 av, cs po11 n1 vvi pno11 xx:) av av av vmb pn31 vbi vvn pp-f pno12 p-acp n1.
(13) sermon (DIV1)
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3415
Oh therefore beleeue not, neither trust in shewes, but cleaue vnto that religion, whose grace and glory doth stand in inward worship, which cannot be omitted without sinne, nor practised without grace.
O Therefore believe not, neither trust in shows, but cleave unto that Religion, whose grace and glory does stand in inward worship, which cannot be omitted without sin, nor practised without grace.
uh av vvb xx, dx n1 p-acp n2, cc-acp vvb p-acp d n1, rg-crq n1 cc n1 vdz vvi p-acp j n1, r-crq vmbx vbi vvn p-acp n1, ccx vvn p-acp n1.
(13) sermon (DIV1)
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3416
We draw neere to God with our hearts; we heare the word with faith, feare, loue, and full assurance;
We draw near to God with our hearts; we hear the word with faith, Fear, love, and full assurance;
pns12 vvb av-j p-acp np1 p-acp po12 n2; pns12 vvb dt n1 p-acp n1, n1, n1, cc j n1;
(13) sermon (DIV1)
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3417
we pray in the Holy Ghost;
we pray in the Holy Ghost;
pns12 vvb p-acp dt j n1;
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3418
yea though wee vse the helpe of others, yet we make such prayers our owne by a thorow applying them to our wants and graces:
yea though we use the help of Others, yet we make such Prayers our own by a thorough applying them to our Wants and graces:
uh cs pns12 vvb dt n1 pp-f n2-jn, av pns12 vvb d n2 po12 d p-acp dt j vvg pno32 p-acp po12 n2 cc n2:
(13) sermon (DIV1)
508
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3419
when we sing Psalmes, we make melodie to God in our hearts; and when we doe receiue the Lords Supper, we doe it in remembrance of Christ,
when we sing Psalms, we make melody to God in our hearts; and when we do receive the lords Supper, we do it in remembrance of christ,
c-crq pns12 vvb n2, pns12 vvb n1 p-acp np1 p-acp po12 n2; cc c-crq pns12 vdb vvi dt n2 n1, pns12 vdb pn31 p-acp n1 pp-f np1,
(13) sermon (DIV1)
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3420
and shew forth his death till he come: and show forth his death till he come:
cc vvi av po31 n1 c-acp pns31 vvb:
(13) sermon (DIV1)
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3421
yea like true worshippers, we are so farre from delighting in shewes, that as God said of old, They shall say no more, The Arke of the couenant of the Lord:
yea like true worshippers, we Are so Far from delighting in shows, that as God said of old, They shall say no more, The Ark of the Covenant of the Lord:
uh av-j j n2, pns12 vbr av av-j p-acp vvg p-acp n2, cst c-acp np1 vvd pp-f j, pns32 vmb vvi av-dx av-dc, dt n1 pp-f dt n1 pp-f dt n1:
(13) sermon (DIV1)
508
Image 138
3422
for it shall come no more to minde, neither shall they remember it, neither shall they visit it: for it shall come no more to mind, neither shall they Remember it, neither shall they visit it:
p-acp pn31 vmb vvi av-dx dc p-acp n1, dx vmb pns32 vvi pn31, dx vmb pns32 vvi pn31:
(13) sermon (DIV1)
508
Image 138
3423
so doe we willingly forget all the typicall rites and ceremonies wherewith the Church of Rome did Iewishly and heathenishly abuse our forefathers,
so do we willingly forget all the typical Rites and ceremonies wherewith the Church of Rome did Jewishly and heathenishly abuse our Forefathers,
av vdb pns12 av-j vvb d dt j n2 cc n2 c-crq dt n1 pp-f np1 vdd av-j cc av-j vvi po12 n2,
(13) sermon (DIV1)
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3424
and doe striue to build vp the hid man of the heart, and to worship God in spirit and truth, not neglecting such outward expressments,
and do strive to built up the hid man of the heart, and to worship God in Spirit and truth, not neglecting such outward expressments,
cc vdb vvi pc-acp vvi a-acp dt j-vvn n1 pp-f dt n1, cc p-acp vvb np1 p-acp n1 cc n1, xx vvg d j n2,
(13) sermon (DIV1)
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3425
as are warranted either by generall or particular rules and examples out of the holy word.
as Are warranted either by general or particular rules and Examples out of the holy word.
c-acp vbr vvn av-d p-acp n1 cc j n2 cc n2 av pp-f dt j n1.
(13) sermon (DIV1)
508
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3426
But as for garish shewes, let children and babies delight in such rattles.
But as for garish shows, let children and babies delight in such rattles.
p-acp c-acp p-acp j n2, vvb n2 cc n2 vvb p-acp d vvz.
(13) sermon (DIV1)
509
Image 138
3427
We account our selues to haue iust cause to suspect the religion of Rome, which is all for shewes.
We account our selves to have just cause to suspect the Religion of Room, which is all for shows.
pns12 vvb po12 n2 pc-acp vhi j n1 pc-acp vvi dt n1 pp-f n1, r-crq vbz d p-acp n2.
(13) sermon (DIV1)
509
Image 138
3428
They know right well that euery man would be accounted godly:
They know right well that every man would be accounted godly:
pns32 vvb j-jn av cst d n1 vmd vbi vvn j:
(13) sermon (DIV1)
509
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3429
and that the wickedest wretch and wisest politician of the world would faine goe to heauen.
and that the wickedest wretch and Wisest politician of the world would feign go to heaven.
cc cst dt js n1 cc js n1 pp-f dt n1 vmd av-j vvi p-acp n1.
(13) sermon (DIV1)
509
Image 138
3430
To this end therefore (as it may seeme) namely, to please the wise men of the world and desperate sinners, who know by nature that they must frame a kinde of religion to procure Gods fauour, they haue patched together (as the secure times of the world and their preuailing faction would giue them leaue) an outward seruice glorious in shew, to stop the mouth of conscience for a time.
To this end Therefore (as it may seem) namely, to please the wise men of the world and desperate Sinners, who know by nature that they must frame a kind of Religion to procure God's favour, they have patched together (as the secure times of the world and their prevailing faction would give them leave) an outward service glorious in show, to stop the Mouth of conscience for a time.
p-acp d n1 av (c-acp pn31 vmb vvi) av, pc-acp vvi dt j n2 pp-f dt n1 cc j n2, r-crq vvb p-acp n1 cst pns32 vmb vvi dt n1 pp-f n1 pc-acp vvi npg1 n1, pns32 vhb vvn av (c-acp dt j n2 pp-f dt n1 cc po32 j-vvg n1 vmd vvi pno32 vvi) dt j n1 j p-acp n1, pc-acp vvi dt n1 pp-f n1 p-acp dt n1.
(13) sermon (DIV1)
509
Image 138
3431
Their faith is resolued into a glorious and pompous Church for shew.
Their faith is resolved into a glorious and pompous Church for show.
po32 n1 vbz vvn p-acp dt j cc j n1 p-acp n1.
(13) sermon (DIV1)
509
Image 138
3432
Their repentance stands only in contrition, confession, and satisfaction by visible penances, which being performed in shew, receiueth an absolute forgiuenesse of sinne.
Their Repentance Stands only in contrition, Confessi, and satisfaction by visible penances, which being performed in show, receiveth an absolute forgiveness of sin.
po32 n1 vvz av-j p-acp n1, n1, cc n1 p-acp j n2, r-crq vbg vvn p-acp n1, vvz dt j n1 pp-f n1.
(13) sermon (DIV1)
509
Image 138
3433
They boast of their altars, sacrifices, washings, and anointings: they adorne their altars, images, priests, and temples.
They boast of their Altars, Sacrifices, washings, and anointings: they adorn their Altars, Images, Priests, and Temples.
pns32 vvb pp-f po32 n2, n2, n2-vvg, cc n2: pns32 vvd po32 n2, n2, n2, cc n2.
(13) sermon (DIV1)
509
Image 138
3434
They haue their Iubilees, processions, pilgrimages to their ridiculous Ladies, vigils, trentals, diriges, and requiems, and all for shew still.
They have their Jubilees, procession, Pilgrimages to their ridiculous Ladies, vigils, Trentals, Dirges, and requiems, and all for show still.
pns32 vhb po32 n2, n2, n2 p-acp po32 j n2, n2, n2, n2, cc fw-la, cc d c-acp vvi av.
(13) sermon (DIV1)
509
Image 138
3435
They haue musicke and chaunting for the eare, without the exercise either of vnderstanding or heart.
They have music and chanting for the ear, without the exercise either of understanding or heart.
pns32 vhb n1 cc vvg p-acp dt n1, p-acp dt n1 av-d pp-f n1 cc n1.
(13) sermon (DIV1)
509
Image 138
3436
They haue golden and veluet, silken and taffatie Images for the eye. They haue Incense or other sweet perfumes for the nose.
They have golden and velvet, silken and taffatie Images for the eye. They have Incense or other sweet perfumes for the nose.
pns32 vhb j cc n1, j cc n1 n2 p-acp dt n1. pns32 vhb n1 cc j-jn j n2 p-acp dt n1.
(13) sermon (DIV1)
509
Image 138
3437
They haue iuncates and banquets on their falsly called fasting daies for their pallates, though they will not ordinarily eat flesh on Fridaies.
They have juncates and banquets on their falsely called fasting days for their palates, though they will not ordinarily eat Flesh on Fridays.
pns32 vhb n2 cc n2 p-acp po32 av-j vvn vvg n2 p-acp po32 n2, cs pns32 vmb xx av-j vvi n1 p-acp np2.
(13) sermon (DIV1)
509
Image 138
3438
And that the wise men of the world may be led vp and downe, as men without wit, by the nose, they haue a glorious Latine seruice in an vnknowne tongue,
And that the wise men of the world may be led up and down, as men without wit, by the nose, they have a glorious Latin service in an unknown tongue,
cc cst dt j n2 pp-f dt n1 vmb vbi vvn a-acp cc a-acp, c-acp n2 p-acp n1, p-acp dt n1, pns32 vhb dt j jp n1 p-acp dt j n1,
(13) sermon (DIV1)
509
Image 138
3439
though it be impossible for him that hath the roome of the vnlearned to such a seruice to say Amen. Here is a gay religion indeed.
though it be impossible for him that hath the room of the unlearned to such a service to say Amen. Here is a gay Religion indeed.
cs pn31 vbb j p-acp pno31 cst vhz dt n1 pp-f dt j p-acp d dt n1 pc-acp vvi uh-n. av vbz dt j n1 av.
(13) sermon (DIV1)
509
Image 138
3440
O let vs haue our eyes in our heads, and which of our religions doth most approue it selfe vnto God, let euery one of vs with care and conscience iudge.
O let us have our eyes in our Heads, and which of our Religions does most approve it self unto God, let every one of us with care and conscience judge.
sy vvb pno12 vhi po12 n2 p-acp po12 n2, cc r-crq pp-f po12 n2 vdz ds vvi pn31 n1 p-acp np1, vvb d crd pp-f pno12 p-acp n1 cc n1 vvi.
(13) sermon (DIV1)
509
Image 138
3441
This must the rather be obserued and taken care of, because to an heart and eye that is not sanctified and guided by God, these shewes are fit allurements.
This must the rather be observed and taken care of, Because to an heart and eye that is not sanctified and guided by God, these shows Are fit allurements.
d vmb dt av-c vbi vvn cc vvn n1 pp-f, c-acp p-acp dt n1 cc n1 cst vbz xx vvn cc vvn p-acp np1, d n2 vbr j n2.
(13) sermon (DIV1)
510
Image 138
3442
How doe they preuaile vpon the rotten and putrid members of the Church from time to time? As Labans sheepe did conceiue by the eye:
How do they prevail upon the rotten and putrid members of the Church from time to time? As Labans sheep did conceive by the eye:
q-crq vdb pns32 vvi p-acp dt j-vvn cc j n2 pp-f dt n1 p-acp n1 p-acp n1? p-acp npg1 n1 vdd vvi p-acp dt n1:
(13) sermon (DIV1)
510
Image 138
3443
so is it with many Christians also. Hence is it that ye shall heare some plead the Iesuites causes thus:
so is it with many Christians also. Hence is it that you shall hear Some plead the Iesuites Causes thus:
av vbz pn31 p-acp d np1 av. av vbz pn31 cst pn22 vmb vvi d vvi dt np2 n2 av:
(13) sermon (DIV1)
510
Image 138
3444
Doe not those reuerend men leaue country, and kindred, and hazard their liues for religion,
Do not those reverend men leave country, and kindred, and hazard their lives for Religion,
vdb xx d j-jn n2 vvb n1, cc n1, cc vvi po32 n2 p-acp n1,
(13) sermon (DIV1)
510
Image 138
3445
and expose themselues to a thousand dangers? Here is a great shew indeed, yet there is many a theefe who can plead so much for himselfe before the Iudge:
and expose themselves to a thousand dangers? Here is a great show indeed, yet there is many a thief who can plead so much for himself before the Judge:
cc vvi px32 p-acp dt crd n2? av vbz dt j n1 av, av pc-acp vbz d dt n1 r-crq vmb vvi av av-d c-acp px31 p-acp dt n1:
(13) sermon (DIV1)
510
Image 138
3446
My Lord, haue not I broke my sleepe to be vpon the high way, left the embracings of my louing wife,
My Lord, have not I broke my sleep to be upon the high Way, left the embracings of my loving wife,
po11 n1, vhb xx pns11 vvn po11 n1 pc-acp vbi p-acp dt j n1, vvd dt n2 pp-f po11 j-vvg n1,
(13) sermon (DIV1)
510
Image 138
3447
and hazarded my life and estate? and yet (I hope) the Iudge liketh not his cause the better,
and hazarded my life and estate? and yet (I hope) the Judge liketh not his cause the better,
cc vvd po11 n1 cc n1? cc av (pns11 vvb) dt n1 vvz xx po31 n1 dt jc,
(13) sermon (DIV1)
510
Image 138
3448
nor thinketh him the more honest man. Some againe plead the Popish cause thus:
nor Thinketh him the more honest man. some again plead the Popish cause thus:
ccx vvz pno31 dt av-dc j n1. d av vvi dt j n1 av:
(13) sermon (DIV1)
510
Image 138
3449
Doe not they shew you thousands of religious persons who doe renounce the world, and giue themselues wholly to prayer and contemplation? They haue a shew of such indeed;
Do not they show you thousands of religious Persons who do renounce the world, and give themselves wholly to prayer and contemplation? They have a show of such indeed;
vdb xx pns32 vvi pn22 crd pp-f j n2 r-crq vdb vvi dt n1, cc vvi px32 av-jn p-acp n1 cc n1? pns32 vhb dt n1 pp-f d av;
(13) sermon (DIV1)
511
Image 138
3450
but all is not gold that glistereth.
but all is not gold that glistereth.
cc-acp d vbz xx n1 cst vvz.
(13) sermon (DIV1)
511
Image 138
3451
Wee can shew them thousands of true Christian Nazarites, who are Recluses from the world in Vniuersities and Colledges, where they doe wholly giue themselues to prayer, studie,
we can show them thousands of true Christian nazarites, who Are Recluses from the world in Universities and Colleges, where they do wholly give themselves to prayer, study,
pns12 vmb vvi pno32 crd pp-f j np1 np1, r-crq vbr n2 p-acp dt n1 p-acp n2 cc n2, c-crq pns32 vdb av-jn vvi px32 p-acp n1, n1,
(13) sermon (DIV1)
511
Image 138
3452
and conference, with other good exercises, that they may be further fitted for the seruice of the Church of God.
and conference, with other good exercises, that they may be further fitted for the service of the Church of God.
cc n1, p-acp j-jn j n2, cst pns32 vmb vbi av-jc vvn p-acp dt n1 pp-f dt n1 pp-f np1.
(13) sermon (DIV1)
511
Image 138
3453
But as for their religious persons, as, when they are shut vp, their light doth not shine before men to the glory of God their Father as it should;
But as for their religious Persons, as, when they Are shut up, their Light does not shine before men to the glory of God their Father as it should;
cc-acp c-acp p-acp po32 j n2, c-acp, c-crq pns32 vbr vvn a-acp, po32 n1 vdz xx vvi p-acp n2 p-acp dt n1 pp-f np1 po32 n1 c-acp pn31 vmd;
(13) sermon (DIV1)
511
Image 138
3454
so they are blasphemers of the Gospell in seeking perfections out of Christ, and are cloakes of a foule deale of hypocrisie, while they are humble without deiection, poore without want, rich without labour:
so they Are blasphemers of the Gospel in seeking perfections out of christ, and Are cloaks of a foul deal of hypocrisy, while they Are humble without dejection, poor without want, rich without labour:
av pns32 vbr n2 pp-f dt n1 p-acp vvg n2 av pp-f np1, cc vbr n2 pp-f dt j n1 pp-f n1, cs pns32 vbr j p-acp n1, j p-acp n1, j p-acp n1:
(13) sermon (DIV1)
511
Image 138
3455
or that I may vse the words of the Duke of Saxonie of old, (as Melancthon hath them:) There are three things, saith he, in the Citie of Lypsia, which are worthy of admiration;
or that I may use the words of the Duke of Saxony of old, (as Melanchthon hath them:) There Are three things, Says he, in the city of Leipzig, which Are worthy of admiration;
cc cst pns11 vmb vvi dt n2 pp-f dt n1 pp-f np1 pp-f j, (c-acp np1 vhz pno32:) pc-acp vbr crd n2, vvz pns31, p-acp dt n1 pp-f np1, r-crq vbr j pp-f n1;
(13) sermon (DIV1)
511
Image 138
3456
and they are three kinds of Monks. The first, who had much corne, and no possessions.
and they Are three Kinds of Monks. The First, who had much corn, and no possessions.
cc pns32 vbr crd n2 pp-f n2. dt ord, r-crq vhd d n1, cc dx n2.
(13) sermon (DIV1)
511
Image 138
3457
The second, who had much money, and no reuenues. The third, who had many children, and no wiues.
The second, who had much money, and no revenues. The third, who had many children, and no wives.
dt ord, r-crq vhd d n1, cc dx n2. dt ord, r-crq vhd d n2, cc dx n2.
(13) sermon (DIV1)
511
Image 138
3458
Loe these are they who doe renounce the world, and giue themselues to prayer, as they are discouered by those who haue liued amongst them.
Loe these Are they who do renounce the world, and give themselves to prayer, as they Are discovered by those who have lived among them.
np1 d vbr pns32 r-crq vdb vvi dt n1, cc vvi px32 p-acp n1, c-acp pns32 vbr vvn p-acp d r-crq vhb vvn p-acp pno32.
(13) sermon (DIV1)
511
Image 138
3459
Others againe plead for them thus:
Others again plead for them thus:
ng2-jn av vvi p-acp pno32 av:
(13) sermon (DIV1)
512
Image 138
3460
Doe not they canonize Saints, and giue good works and workers due honours? These things indeed haue a great shew amongst them.
Do not they canonise Saints, and give good works and workers due honours? These things indeed have a great show among them.
vdb xx pns32 vvi n2, cc vvi j n2 cc n2 j-jn n2? np1 n2 av vhb dt j n1 p-acp pno32.
(13) sermon (DIV1)
512
Image 138
3461
If we had beene but at Madrid this last yeere, and seene the canonization of Ignatius Loyola, the ancient founder of the Iesuites order;
If we had been but At Madrid this last year, and seen the canonization of Ignatius Loyola, the ancient founder of the Iesuites order;
cs pns12 vhd vbn cc-acp p-acp np1 d ord n1, cc vvn dt n1 pp-f np1 np1, dt j n1 pp-f dt np2 n1;
(13) sermon (DIV1)
512
Image 138
3462
in the solemnizing whereof all the Churches glittered with gold and precious hangings;
in the solemnizing whereof all the Churches glittered with gold and precious hangings;
p-acp dt n-vvg c-crq d dt n2 vvn p-acp n1 cc j n2-vvg;
(13) sermon (DIV1)
512
Image 138
3463
the statue of their dead Saint was bedecked with gold and precious stones by no meane hands;
the statue of their dead Saint was bedecked with gold and precious stones by no mean hands;
dt n1 pp-f po32 j n1 vbds vvn p-acp n1 cc j n2 p-acp dx j n2;
(13) sermon (DIV1)
512
Image 138
3464
it was carried in a glorious procession, with a wonderfull troope and traine of many degrees, with musicke for the eares,
it was carried in a glorious procession, with a wonderful troop and train of many Degrees, with music for the ears,
pn31 vbds vvn p-acp dt j n1, p-acp dt j n1 cc n1 pp-f d n2, p-acp n1 p-acp dt n2,
(13) sermon (DIV1)
512
Image 138
3465
and for the eyes, with thirtie banners, and fourescore siluer crosses.
and for the eyes, with thirtie banners, and fourescore silver Crosses.
cc p-acp dt n2, p-acp crd n2, cc crd n1 n2.
(13) sermon (DIV1)
512
Image 138
3466
If (I say) that we had seene this shew of honour of works and workers,
If (I say) that we had seen this show of honour of works and workers,
cs (pns11 vvb) cst pns12 vhd vvn d n1 pp-f n1 pp-f n2 cc n2,
(13) sermon (DIV1)
512
Image 138
3467
how could wee haue done lesse in reason than to haue said with that French Dame,
how could we have done less in reason than to have said with that French Dame,
q-crq vmd pns12 vhb vdn av-dc p-acp n1 cs pc-acp vhi vvn p-acp cst jp n1,
(13) sermon (DIV1)
512
Image 138
3468
when shee saw a stately procession to passe by the streets, O what a fine religion is ours, meaning Poperie? yet in truth we doe not enuie them this finenesse.
when she saw a stately procession to pass by the streets, O what a fine Religion is ours, meaning Popery? yet in truth we do not envy them this fineness.
c-crq pns31 vvd dt j n1 pc-acp vvi p-acp dt n2, sy r-crq dt j n1 vbz png12, vvg n1? av p-acp n1 pns12 vdb xx vvi pno32 d n1.
(13) sermon (DIV1)
512
Image 138
3469
Our Saints are in this world, many times in ragged coats, and when God hath taken them to heauen, they need none of our pictures and solemnities,
Our Saints Are in this world, many times in ragged coats, and when God hath taken them to heaven, they need none of our pictures and solemnities,
po12 n2 vbr p-acp d n1, d n2 p-acp j n2, cc c-crq np1 vhz vvn pno32 p-acp n1, pns32 vvb pix pp-f po12 n2 cc n2,
(13) sermon (DIV1)
512
Image 138
3470
neither doe we need such Aduocates;
neither do we need such Advocates;
av-dx vdb pns12 vvb d n2;
(13) sermon (DIV1)
512
Image 138
3471
We haue an Aduocate with the Father Iesus Christ the righteous, and care for no other particular Aduocates in heauen.We have an Advocate with the Father Iesus christ the righteous, and care for no other particular Advocates in heaven.
pns12 vhb dt n1 p-acp dt n1 np1 np1 dt j, cc n1 p-acp dx j-jn j n2 p-acp n1.
(13) sermon (DIV1)
512
Image 138
3472
And for our works, though in the doctrine of Iustification wee hate to giue them any honour, And for our works, though in the Doctrine of Justification we hate to give them any honour,
cc p-acp po12 n2, cs p-acp dt n1 pp-f n1 pns12 vvb pc-acp vvi pno32 d n1,
(13) sermon (DIV1)
512
Image 138
3473
because our well-doing extends not to God, and what is it to God that wee are righteous? yet in the doctrine of sanctification wee doe humbly acknowledge the honour which God doth giue vnto them, in making of them meanes,
Because our welldoing extends not to God, and what is it to God that we Are righteous? yet in the Doctrine of sanctification we do humbly acknowledge the honour which God does give unto them, in making of them means,
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(13) sermon (DIV1)
512
Image 138
3474
as contrary acts, to mortifie and represse sinne, in making them qualifications to sit vs for Gods residence, and to be that sanctified way wherein wee must walke vnto glory, and the like:
as contrary acts, to mortify and repress sin, in making them qualifications to fit us for God's residence, and to be that sanctified Way wherein we must walk unto glory, and the like:
c-acp j-jn n2, pc-acp vvi cc vvi n1, p-acp vvg pno32 n2 pc-acp vvi pno12 p-acp npg1 n1, cc pc-acp vbi d j-vvn n1 c-crq pns12 vmb vvi p-acp n1, cc dt j:
(13) sermon (DIV1)
512
Image 138
3475
yet wee must adde this, that wee haue most comfort of those works which are least seene;
yet we must add this, that we have most Comfort of those works which Are least seen;
av pns12 vmb vvi d, cst pns12 vhb av-ds n1 pp-f d n2 r-crq vbr av-ds vvn;
(13) sermon (DIV1)
512
Image 138
3476
as of confidence, loue, feare, humility, mercy, compassion, &c. which yet will manifest themselues in such fit fruits as God requireth.
as of confidence, love, Fear, humility, mercy, compassion, etc. which yet will manifest themselves in such fit fruits as God requires.
c-acp pp-f n1, n1, vvb, n1, n1, n1, av r-crq av vmb vvi px32 p-acp d j n2 p-acp np1 vvz.
(13) sermon (DIV1)
512
Image 138
3477
Thus is our religion a walking in simplicitie and godly purenesse, and not in fleshly wisdome, and teacheth vs principally to approue our selues to God,
Thus is our Religion a walking in simplicity and godly pureness, and not in fleshly Wisdom, and Teaches us principally to approve our selves to God,
av vbz po12 n1 dt vvg p-acp n1 cc j n1, cc xx p-acp j n1, cc vvz pno12 av-j pc-acp vvi po12 n2 p-acp np1,
(13) sermon (DIV1)
512
Image 138
3478
and to abandon that religion which stands in shewes and outward pompe.
and to abandon that Religion which Stands in shows and outward pomp.
cc pc-acp vvi d n1 r-crq vvz p-acp n2 cc j n1.
(13) sermon (DIV1)
512
Image 138
3479
I will say but three things more, and so I shall passe to the next ground.
I will say but three things more, and so I shall pass to the next ground.
pns11 vmb vvi p-acp crd n2 av-dc, cc av pns11 vmb vvi p-acp dt ord n1.
(13) sermon (DIV1)
512
Image 138
3480
First, a bulrush is greene and smooth, he is curious to a miracle that can finde a knot in it;
First, a bulrush is green and smooth, he is curious to a miracle that can find a knot in it;
ord, dt n1 vbz j-jn cc j, pns31 vbz j p-acp dt n1 cst vmb vvi dt n1 p-acp pn31;
(13) sermon (DIV1)
513
Image 138
3481
yet within, it hath but a vselesse and spongie pith in it; in which respect God compareth hypocriticall fasters to such.
yet within, it hath but a useless and spongy pith in it; in which respect God compareth hypocritical fasters to such.
av a-acp, pn31 vhz p-acp dt j cc j n1 p-acp pn31; p-acp r-crq n1 np1 vvz j n2 p-acp d.
(13) sermon (DIV1)
513
Image 138
3482
Secondly, the harlot goeth beyond the modest woman in garish attire, yea shee will make such shewes as the honest woman shames. Secondly, the harlot Goes beyond the modest woman in garish attire, yea she will make such shows as the honest woman shames.
ord, dt n1 vvz p-acp dt j n1 p-acp j n1, uh pns31 vmb vvi d n2 p-acp dt j n1 vvz.
(13) sermon (DIV1)
514
Image 138
3483
Her adorning is not outward, but in the hid man of the heart.
Her adorning is not outward, but in the hid man of the heart.
po31 vvg vbz xx j, cc-acp p-acp dt j-vvn n1 pp-f dt n1.
(13) sermon (DIV1)
514
Image 138
3484
Thirdly, the Deuill finding that of all the senses the eye is the fittest for the working of his proiects, he doth vse it much. Thirdly, the devil finding that of all the Senses the eye is the Fittest for the working of his projects, he does use it much.
ord, dt n1 vvg d pp-f d dt n2 dt n1 vbz dt js p-acp dt n-vvg pp-f po31 n2, pns31 vdz vvi pn31 d.
(13) sermon (DIV1)
515
Image 138
3485
Euah saw that the tree was good for meat, and shee tooke it and did eat.Eve saw that the tree was good for meat, and she took it and did eat.
np1 vvd cst dt n1 vbds j p-acp n1, cc pns31 vvd pn31 cc vdd vvi.
(13) sermon (DIV1)
515
Image 138
3486
Dauid saw Bathsheba, and you know what followeth. Ierushalem saw vermilion Images, and she affected them.David saw Bathsheba, and you know what follows. Jerusalem saw vermilion Images, and she affected them.
np1 vvd np1, cc pn22 vvb r-crq vvz. np1 vvd j-jn n2, cc pns31 vvd pno32.
(13) sermon (DIV1)
515
Image 138
3487
God doth vsually call vs vnto him by the eare:
God does usually call us unto him by the ear:
np1 vdz av-j vvi pno12 p-acp pno31 p-acp dt n1:
(13) sermon (DIV1)
515
Image 138
3488
hee that desireth to lodge among the wise, must prepare his Eare to hearken to the instruction of life.
he that Desires to lodge among the wise, must prepare his Ear to harken to the instruction of life.
pns31 cst vvz pc-acp vvi p-acp dt j, vmb vvi po31 n1 pc-acp vvi p-acp dt n1 pp-f n1.
(13) sermon (DIV1)
515
Image 138
3489
But the Deuill doth vsually call men by the eye: it is the eye which is his ordinary broker, and strikes the bargaine for him. My conclusion is this: But the devil does usually call men by the eye: it is the eye which is his ordinary broker, and strikes the bargain for him. My conclusion is this:
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that seeing faire shewes in Religion may be without sinceritie, and that those may make greater shewes than ordinarie, who are furthest from God,
that seeing fair shows in Religion may be without sincerity, and that those may make greater shows than ordinary, who Are furthest from God,
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and that yet the Deuill doth seeke to abuse vs, and draw vs to his part by shewes:
and that yet the devil does seek to abuse us, and draw us to his part by shows:
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wee must not choose our religion by shewes, but cleaue vnto our owne which we shall finde most to approue it selfe to God.
we must not choose our Religion by shows, but cleave unto our own which we shall find most to approve it self to God.
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The third ground whereto the doctrine of this Text is referred, is this: that True Religion is a mercifull Religion.
The third ground whereto the Doctrine of this Text is referred, is this: that True Religion is a merciful Religion.
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It maketh vs (saith Iames here) to visit the fatherlesse and widowes in their aduersities.
It makes us (Says James Here) to visit the fatherless and Widows in their adversities.
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Religion is (as it were) an order and seruice after Gods owne heart, who is a God of loue and mercie.
Religion is (as it were) an order and service After God's own heart, who is a God of love and mercy.
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When God promiseth to giue his people Priests who should pitie them and haue a mercifull care of them, he calleth them Priests after his owne heart, that is, who shall be mercifull as he is mercifull.
When God promises to give his people Priests who should pity them and have a merciful care of them, he calls them Priests After his own heart, that is, who shall be merciful as he is merciful.
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Religion therefore being an issue of Gods will and nature, it must needs sauour of mercie and compassion.
Religion Therefore being an issue of God's will and nature, it must needs savour of mercy and compassion.
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Againe, the fruits of Religion are Loue, Ioy, Peace, Long-suffering, Gentlenesse, Goodnesse, which all are either mother, daughter, members or companions of that which wee call Mercie. And how can Religion be other, which is the exercise of a mother? The Church is called the Mother of vs all: and we know, from that ancient iudgement of Salomon, that shee who had most affection to the childe, was the true mother, that the exercise of a mother is mercie.
Again, the fruits of Religion Are Love, Joy, Peace, Long-suffering, Gentleness, goodness, which all Are either mother, daughter, members or Sodales of that which we call Mercy. And how can Religion be other, which is the exercise of a mother? The Church is called the Mother of us all: and we know, from that ancient judgement of Solomon, that she who had most affection to the child, was the true mother, that the exercise of a mother is mercy.
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Now, from this ground I would inforce two things:
Now, from this ground I would enforce two things:
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First, that euery one of vs must striue to be mercifull, as our heauenly Father is mercifull.
First, that every one of us must strive to be merciful, as our heavenly Father is merciful.
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This is that which will assure vs that we are truly religious. No mercie, no religion.
This is that which will assure us that we Are truly religious. No mercy, no Religion.
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God is immediatly mercifull to vs himselfe, when he sends his Spirit into our hearts to teach vs, correct,
God is immediately merciful to us himself, when he sends his Spirit into our hearts to teach us, correct,
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and comfort vs according to our necessities: and hee maketh all the creatures of heauen and earth to be liberall vnto vs,
and Comfort us according to our necessities: and he makes all the creatures of heaven and earth to be liberal unto us,
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and helpfull in some kinde or other;
and helpful in Some kind or other;
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and all to this end, that we being knit vnto him by true religion, may be prouoked to be mercifull also:
and all to this end, that we being knit unto him by true Religion, may be provoked to be merciful also:
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yea, we must be so euen vnto the enemies of religion.
yea, we must be so even unto the enemies of Religion.
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We see many times that no ciuill cause maketh a more seuere and cruel warre than Religion doth.
We see many times that no civil cause makes a more severe and cruel war than Religion does.
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When the Reubenites, Gadites, and Manassites had set vp an Altar by Iordan, their brethren, thinking that it had beene to separate religion, presently mustered their forces against them.
When the Reubenites, Gadites, and Manassites had Set up an Altar by Iordan, their brothers, thinking that it had been to separate Religion, presently mustered their forces against them.
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The Iewes and Samaritanes being of diuers religions, euen Peter could smell of this naturall crueltie, saying, Master, call for fire from heauen to consume the Samaritanes:
The Iewes and Samaritans being of diverse Religions, even Peter could smell of this natural cruelty, saying, Master, call for fire from heaven to consume the Samaritans:
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but Christ crushed it, saying, Yee know not of what Spirit you are.
but christ crushed it, saying, Ye know not of what Spirit you Are.
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Yea saith Christ, speaking of them who shall take his Disciples to taske for religion sake, They shall excommunicate you, and kill you, and in so doing they shall thinke that they doe God good seruice.
Yea Says christ, speaking of them who shall take his Disciples to task for Religion sake, They shall excommunicate you, and kill you, and in so doing they shall think that they do God good service.
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But we must striue against this crueltie, and exercise mercie as the proper fruit of religion.
But we must strive against this cruelty, and exercise mercy as the proper fruit of Religion.
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If we shall beleeue the declamations of the Iesuits, they will tell vs that yet wee are not mercifull:
If we shall believe the declamations of the Iesuits, they will tell us that yet we Are not merciful:
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and therefore they crie out against our crueltie exercised vpon the Pope-holy Catholikes, in tearing, chopping and burning of them, together with the making of their members a prey to the fowles of heauen, and the like.
and Therefore they cry out against our cruelty exercised upon the Pope holy Catholics, in tearing, chopping and burning of them, together with the making of their members a prey to the fowls of heaven, and the like.
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Is this mercie, say they? No surely, as it is barely looked vpon, without searching into the cause.
Is this mercy, say they? No surely, as it is barely looked upon, without searching into the cause.
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Yet when wee doe see many knowne Papists in the Land, and none capitally punished but Traitors:
Yet when we do see many known Papists in the Land, and none capitally punished but Traitors:
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and when we doe see that such are punished no otherwise than traytours were punished when Popery vsurped vpon vs:
and when we do see that such Are punished no otherwise than Traitors were punished when Popery usurped upon us:
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and when withall we doe consider, that we haue no law to put any Papist to death for his conscience sake;
and when withal we do Consider, that we have no law to put any Papist to death for his conscience sake;
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or if wee haue a law in that ancient Statute of their owne, concerning the burning of Heretikes, by vertue whereof they consumed vs;
or if we have a law in that ancient Statute of their own, Concerning the burning of Heretics, by virtue whereof they consumed us;
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that yet none of their bodies euer felt those flames:
that yet none of their bodies ever felt those flames:
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when we doe see (I say) and consider these things, we do reioice in our religion, finding mercie in it;
when we do see (I say) and Consider these things, we do rejoice in our Religion, finding mercy in it;
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and doe encourage our selues to goe on still, both to proceed mildly against them, to pitie,
and do encourage our selves to go on still, both to proceed mildly against them, to pity,
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and to pray for them, and by walking holily before them, to trie if yet God will haue mercie on them,
and to pray for them, and by walking holily before them, to try if yet God will have mercy on them,
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and bring them to know the Truth.
and bring them to know the Truth.
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Secondly, Wee learne also from the former ground, that wee haue iust cause to suspect that the religion of the Church of Rome is not the true Religion.
Secondly, we Learn also from the former ground, that we have just cause to suspect that the Religion of the Church of Room is not the true Religion.
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We know that Rome is spirituall Aegypt, and that shee letteth the corpses of the Saints lie dead in the streets:
We know that Room is spiritual Egypt, and that she lets the corpses of the Saints lie dead in the streets:
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We see that her instruments are fire and sword, and that her meanes are power and policie, by hooke and crooke, as we say.
We see that her Instruments Are fire and sword, and that her means Are power and policy, by hook and crook, as we say.
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Euery time the fifth of Nouember returneth, it calleth to our minde enough of this kinde,
Every time the fifth of November returns, it calls to our mind enough of this kind,
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if we could forget the Popes practises against the Emperours.
if we could forget the Popes practises against the emperors.
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We know that their partie would haue destroyed our whole State (euen the breath of our nostrils and creame of our Land) at one blow.
We know that their party would have destroyed our Whole State (even the breath of our nostrils and cream of our Land) At one blow.
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Wee see also (so farre as their close policie will giue vs leaue) the crueltie of their Inquisitions.
we see also (so Far as their close policy will give us leave) the cruelty of their Inquisitions.
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They aske vs where is our religion saue in little nookes and corners of the world? We answer, that they might soone see if they would:
They ask us where is our Religion save in little nooks and corners of the world? We answer, that they might soon see if they would:
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for it would burst out as the noone day in the midst of their darkest darknesse,
for it would burst out as the noon day in the midst of their Darkest darkness,
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if their Holy-houses (as they wrongfully call them) did not deuoure the professors of it so soone as euer they looke out.
if their Holy-houses (as they wrongfully call them) did not devour the professors of it so soon as ever they look out.
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We see also how many men, women, young men and maids were by the cursed Idoll of the Masse brought to their buriall in their owne ashes.
We see also how many men, women, young men and maids were by the cursed Idol of the Mass brought to their burial in their own Ashes.
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They dare not for their liues lay this their crueltie aside, lest (liuing so like open and innocent Doues as we doe, in respect of their Iesuited Papists) they should soone bring their multitudes into a bunch or two after the Vintage,
They Dare not for their lives lay this their cruelty aside, lest (living so like open and innocent Dove as we do, in respect of their Jesuited Papists) they should soon bring their Multitudes into a bunch or two After the Vintage,
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or a gleaning after the haruest.
or a gleaning After the harvest.
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As therefore Iaacob said of Simeon and Leui, in whose habitations were the instruments of crueltie:
As Therefore Jacob said of Simeon and Levi, in whose habitations were the Instruments of cruelty:
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so let vs say to Popery; Into their secret let not my soule come: my glory be not thou ioyned with their assembly.
so let us say to Popery; Into their secret let not my soul come: my glory be not thou joined with their assembly.
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Cursed be their wrath, for it was fierce, and their rage, for it was cruell. It may bee you will say:Cursed be their wrath, for it was fierce, and their rage, for it was cruel. It may be you will say:
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Are they not full of workes of mercy in respect of vs? It is true indeed that they are full in shew:
are they not full of works of mercy in respect of us? It is true indeed that they Are full in show:
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yet consider with me three things. First, If wee should neuer so much abound in them:
yet Consider with me three things. First, If we should never so much abound in them:
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if we should exhaust our goods, estates, lands, and liuings, yet it would be nothing in their eyes.
if we should exhaust our goods, estates, Lands, and livings, yet it would be nothing in their eyes.
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They account them but morall, and not religious workes, euen such as Heathens doe worke, and all because we are not Papists.
They account them but moral, and not religious works, even such as heathens do work, and all Because we Are not Papists.
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No maruell therefore though they cannot see what good we doe.
No marvel Therefore though they cannot see what good we do.
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Secondly, Blessed be God, there are thousands amongst vs, of whom (according to their abilities) we may say, Secondly, Blessed be God, there Are thousands among us, of whom (according to their abilities) we may say,
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as the Apostle to the Hebrewes, God is not vnrighteous that hee should forget their worke and labour of loue, which they haue shewed toward his name, in that they haue ministred to the Saints and yet minister.
as the Apostle to the Hebrews, God is not unrighteous that he should forget their work and labour of love, which they have showed towards his name, in that they have ministered to the Saints and yet minister.
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There are many (I say) whose bowels of mercy doe carry them to counsell the giddy, correct the obstinate, forgiue the penitent, comfort the wounded, beare with the weake,
There Are many (I say) whose bowels of mercy do carry them to counsel the giddy, correct the obstinate, forgive the penitent, Comfort the wounded, bear with the weak,
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and pray for all to be praied for.
and pray for all to be prayed for.
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There are many who doe visit the sicke, giue drinke to the thirsty, feed the hungry, redeeme the captiues, cloath the naked, reduce the wandring, There Are many who do visit the sick, give drink to the thirsty, feed the hungry, Redeem the captives, cloth the naked, reduce the wandering,
pc-acp vbr d r-crq vdb vvi dt j, vvb n1 p-acp dt j, vvb dt j, vvb dt n2-jn, n1 dt j, vvb dt j-vvg,
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and build houses of reliefe for the aged and impotent.
and built houses of relief for the aged and impotent.
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There are many, and many such (I say;) and I pray God that there may bee more knowledge of the Lord, euen as the waters that couer that sea, that the Lions may eat straw, (that is, that the cruell oppressors may not liue vpon rapine but innocently) and that the Wolfe, the Lion, the Leopard,
There Are many, and many such (I say;) and I pray God that there may be more knowledge of the Lord, even as the waters that cover that sea, that the Lions may eat straw, (that is, that the cruel Oppressors's may not live upon rapine but innocently) and that the Wolf, the lion, the Leopard,
pc-acp vbr d, cc d d (pns11 vvb;) cc pns11 vvb np1 cst a-acp vmb vbi av-dc n1 pp-f dt n1, av p-acp dt n2 cst vvb cst n1, cst dt n2 vmb vvi n1, (cst vbz, cst dt j n2 vmb xx vvi p-acp n1 cc-acp av-jn) cc cst dt n1, dt n1, dt n1,
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and the Beare may bee lead by the little childe, (that is, that the meanest of Gods Ministers may finde those that are most cruell by nature so obedient to the doctrine of Iesus Christ, that they may be altered and lead to workes of mercy in such kinds as the Gospell requireth:) that so the mouthes of them of Gath and Ashkalon may be stopped, and they may euer be ashamed to barke against vs againe.and the Bear may be led by the little child, (that is, that the Meanest of God's Ministers may find those that Are most cruel by nature so obedient to the Doctrine of Iesus christ, that they may be altered and led to works of mercy in such Kinds as the Gospel requires:) that so the mouths of them of Gaza and Ashkelon may be stopped, and they may ever be ashamed to bark against us again.
cc dt n1 vmb vbi vvn p-acp dt j n1, (cst vbz, cst dt js pp-f ng1 n2 vmb vvi d cst vbr av-ds j p-acp n1 av j p-acp dt n1 pp-f np1 np1, cst pns32 vmb vbi vvn cc vvn p-acp n2 pp-f n1 p-acp d n2 p-acp dt n1 vvz:) cst av dt n2 pp-f pno32 pp-f np1 cc np1 vmb vbi vvn, cc pns32 vmb av vbi j pc-acp vvi p-acp pno12 av.
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Thirdly, who are these that except against vs? I am sure we haue more iust cause to except against the Popish works of mercy:
Thirdly, who Are these that except against us? I am sure we have more just cause to except against the Popish works of mercy:
ord, r-crq vbr d cst c-acp p-acp pno12? pns11 vbm j pns12 vhb av-dc j n1 pc-acp vvi p-acp dt j n2 pp-f n1:
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because whatsoeuer they doe, it is in pride and vaine-glory to merit an eternall estate. Their works proceed not from faith, neither are they sanctified by faith;
Because whatsoever they do, it is in pride and vainglory to merit an Eternal estate. Their works proceed not from faith, neither Are they sanctified by faith;
c-acp r-crq pns32 vdb, pn31 vbz p-acp n1 cc n1 pc-acp vvi dt j n1. po32 n2 vvb xx p-acp n1, av-dx vbr pns32 vvn p-acp n1;
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because they tend to maintaine idlenesse and pride against God and Christ in Monasteries of perfection, (as they dreame) which God doth not allow.
Because they tend to maintain idleness and pride against God and christ in Monasteries of perfection, (as they dream) which God does not allow.
c-acp pns32 vvb pc-acp vvi n1 cc n1 p-acp np1 cc np1 p-acp n2 pp-f n1, (c-acp pns32 vvb) r-crq n1 vdz xx vvi.
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Yea but (you will say) herein doth the mercy of their religion appeare, that in the daies of Poperie good housekeeping did more abound.
Yea but (you will say) herein does the mercy of their Religion appear, that in the days of Popery good housekeeping did more abound.
uh p-acp (pn22 vmb vvi) av vdz dt n1 pp-f po32 n1 vvi, cst p-acp dt n2 pp-f n1 j n1 vdd av-dc vvi.
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I answer, first to the persons who doe obiect it: and secondly to the obiection it selfe.
I answer, First to the Persons who do Object it: and secondly to the objection it self.
pns11 vvb, ord p-acp dt n2 r-crq vdb vvi pn31: cc ord p-acp dt n1 pn31 n1.
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To the persons that plead thus, I answer two things:
To the Persons that plead thus, I answer two things:
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That such are either idle, vnprofitable, and ale-house drones, who could be content for the most part to liue vpon other mens costs,
That such Are either idle, unprofitable, and alehouse drones, who could be content for the most part to live upon other men's costs,
cst d vbr d j, j, cc n1 n2, r-crq vmd vbi j p-acp dt av-ds n1 pc-acp vvi p-acp j-jn ng2 n2,
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and to be maintained at other mens tables: or else that they measure God and religion by the belly;
and to be maintained At other men's tables: or Else that they measure God and Religion by the belly;
cc pc-acp vbi vvn p-acp j-jn ng2 n2: cc av cst pns32 vvb np1 cc n1 p-acp dt n1;
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like the vnbeleeuing Israelites, who because they had not plenty in the wildernesse, where they were in the way to libertie, would returne into Aegypt againe to their flesh-pots with Idolatrie.
like the unbelieving Israelites, who Because they had not plenty in the Wilderness, where they were in the Way to liberty, would return into Egypt again to their fleshpots with Idolatry.
av-j dt vvg np1, r-crq c-acp pns32 vhd xx n1 p-acp dt n1, c-crq pns32 vbdr p-acp dt n1 p-acp n1, vmd vvi p-acp np1 av p-acp po32 n2 p-acp n1.
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To the obiection it selfe I say:
To the objection it self I say:
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Put case that there were better house-keeping and greater plenty of all things, is this a note of the true religion,
Put case that there were better housekeeping and greater plenty of all things, is this a note of the true Religion,
vvb n1 cst a-acp vbdr j n-vvg cc jc n1 pp-f d n2, vbz d dt n1 pp-f dt j n1,
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or of the mercy of it? No surely. For first, plenty of all things is giuen to godlesse persons.
or of the mercy of it? No surely. For First, plenty of all things is given to godless Persons.
cc pp-f dt n1 pp-f pn31? uh-dx av-j. p-acp ord, n1 pp-f d n2 vbz vvn p-acp j n2.
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It was Dauids temptation, that the foolish had no bands in their death, but were lustie and strong, It was David temptation, that the foolish had no bans in their death, but were lusty and strong,
pn31 vbds npg1 n1, cst dt j vhd dx n2 p-acp po32 n1, cc-acp vbdr j cc j,
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and were not in trouble like others, neither plagued like other men. and were not in trouble like Others, neither plagued like other men.
cc vbdr xx p-acp n1 av-j n2-jn, av-dx vvn av-j j-jn n2.
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It was Iobs trouble, that the wicked did grow in wealth, that their houses were peaceable without feare, that their bullocke gendred and failed not, that they sent forth their children like sheepe (well clad) and their sonnes danced, &c. It was Ieremies griefe, that the way of the wicked did prosper,
It was Jobs trouble, that the wicked did grow in wealth, that their houses were peaceable without Fear, that their bullock gendered and failed not, that they sent forth their children like sheep (well clad) and their Sons danced, etc. It was Jeremiahs grief, that the Way of the wicked did prosper,
pn31 vbds n2 vvi, d dt j vdd vvi p-acp n1, cst po32 n2 vbdr j p-acp n1, cst po32 n1 vvn cc vvd xx, cst pns32 vvd av po32 n2 av-j n1 (av vvn) cc po32 n2 vvd, av pn31 vbds np1 n1, cst dt n1 pp-f dt j vdd vvi,
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and that they were in wealth who did rebelliously transgresse. and that they were in wealth who did rebelliously transgress.
cc cst pns32 vbdr p-acp n1 r-crq vdd av-j vvi.
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Secondly, greater plenty may be in the times of Idolatrie than when true Religion is practised and embraced.
Secondly, greater plenty may be in the times of Idolatry than when true Religion is practised and embraced.
ord, jc n1 vmb vbi p-acp dt n2 pp-f n1 cs c-crq j n1 vbz vvn cc vvn.
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Neuer forget that of the Prophet Ieremie: He bringeth in the Idolaters (who had gone a whoring after Ashteroth, the queene of heauen, that is, the Moone) pleading thus, that they would burne incense to the queene of heauen,
Never forget that of the Prophet Ieremie: He brings in the Idolaters (who had gone a whoring After Ashtaroth, the queen of heaven, that is, the Moon) pleading thus, that they would burn incense to the queen of heaven,
av-x vvb d pp-f dt n1 np1: pns31 vvz p-acp dt n2 (r-crq vhd vvn dt vvg p-acp np1, dt n1 pp-f n1, cst vbz, dt n1) vvg av, cst pns32 vmd vvi n1 p-acp dt n1 pp-f n1,
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and powre out drinke-offerings vnto her:
and pour out Drink offerings unto her:
cc n1 av n2 p-acp pno31:
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because when they did so, they were well and had plenty of all things, and felt none euill,
Because when they did so, they were well and had plenty of all things, and felt none evil,
c-acp c-crq pns32 vdd av, pns32 vbdr av cc vhd n1 pp-f d n2, cc vvd pix j-jn,
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but since they left it they had scarcenesse of all things, and were consumed with the sword and with famine.
but since they left it they had scarceness of all things, and were consumed with the sword and with famine.
cc-acp c-acp pns32 vvd pn31 pns32 vhd n1 pp-f d n2, cc vbdr vvn p-acp dt n1 cc p-acp n1.
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Thirdly, they who are void of loue may be good house-keepers and liberall persons.
Thirdly, they who Are void of love may be good housekeepers and liberal Persons.
ord, pns32 r-crq vbr j pp-f n1 vmb vbi j n2 cc j n2.
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This Paul seemes to imply when he saith, Though I feed the poore with all my goods,
This Paul seems to imply when he Says, Though I feed the poor with all my goods,
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and haue not loue, it profiteth me nothing: and have not love, it profiteth me nothing:
cc vhb xx n1, pn31 vvz pno11 pix:
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and wee know that vaine-glory, and the praise of men doe ordinarily produce these effects euen in Pharisies.
and we know that vainglory, and the praise of men do ordinarily produce these effects even in Pharisees.
cc pns12 vvb d n1, cc dt n1 pp-f n2 vdb av-j vvi d n2 av p-acp np1.
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Lastly, we may not wonder that there should be worse house-keeping now than in former times of Idolatry. Lastly, we may not wonder that there should be Worse housekeeping now than in former times of Idolatry.
ord, pns12 vmb xx vvi cst a-acp vmd vbi av-jc n-vvg av cs p-acp j n2 pp-f n1.
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For the poore receiue the Gospell, and the things of this world, which are the matter of hospitalitie, are more generally giuen,
For the poor receive the Gospel, and the things of this world, which Are the matter of hospitality, Are more generally given,
p-acp dt j vvi dt n1, cc dt n2 pp-f d n1, r-crq vbr dt n1 pp-f n1, vbr av-dc av-j vvn,
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as the rewards of this life, to them that haue no assurance of a reward in heauen.
as the rewards of this life, to them that have no assurance of a reward in heaven.
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There are many conuinced of the truth of the Gospell, but few are conuerted, and so they are not filled with mercy and compassion as they should be.
There Are many convinced of the truth of the Gospel, but few Are converted, and so they Are not filled with mercy and compassion as they should be.
pc-acp vbr d j-vvn pp-f dt n1 pp-f dt n1, cc-acp d vbr vvn, cc av pns32 vbr xx vvn p-acp n1 cc n1 c-acp pns32 vmd vbi.
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And yet wee are not to blame our religion, which is mercifull, but such hard-hearted persons, that doe not make that vse of it which they should;
And yet we Are not to blame our Religion, which is merciful, but such hardhearted Persons, that do not make that use of it which they should;
cc av pns12 vbr xx pc-acp vvi po12 n1, r-crq vbz j, cc-acp d j n2, cst vdb xx vvi d n1 pp-f pn31 r-crq pns32 vmd;
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but had rather spend their estates in garish pompe, pride, and prodigalitie, than in releeuing the Saints of God.
but had rather spend their estates in garish pomp, pride, and prodigality, than in relieving the Saints of God.
cc-acp vhd av-c vvi po32 n2 p-acp j n1, n1, cc n1, cs p-acp vvg dt n2 pp-f np1.
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Loe thus doth it still stand good, that our Religion rather than Poperie hath this marke of mercy vpon it, notwithstanding these shewes.
Loe thus does it still stand good, that our Religion rather than Popery hath this mark of mercy upon it, notwithstanding these shows.
np1 av vdz pn31 av vvi j, cst po12 n1 av-c cs n1 vhz d n1 pp-f n1 p-acp pn31, c-acp d n2.
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The last ground which I propounded to be considered from hence is this, that Pure religion will keepe vs from open and professed tainture.
The last ground which I propounded to be considered from hence is this, that Pure Religion will keep us from open and professed tainture.
dt ord n1 r-crq pns11 vvd pc-acp vbi vvn p-acp av vbz d, cst j n1 vmb vvi pno12 p-acp j cc j-vvn n1.
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This is that which the Apostle implieth, when he saith, that it keeps our selues vnspotted of the world;
This is that which the Apostle Implies, when he Says, that it keeps our selves unspotted of the world;
d vbz d r-crq dt n1 vvz, c-crq pns31 vvz, cst pn31 vvz po12 n2 j pp-f dt n1;
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to wit, if wee hearken, and yeeld vnto it, for the ruling of our hearts.
to wit, if we harken, and yield unto it, for the ruling of our hearts.
p-acp n1, cs pns12 vvb, cc vvi p-acp pn31, p-acp dt n-vvg pp-f po12 n2.
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For otherwise it will doe vs no more good than physick, which is presently vomited vp againe.
For otherwise it will do us no more good than physic, which is presently vomited up again.
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Religion, in the very essence of it, is a doctrine of liuing well, called, The mysterie of godlinesse, and the wholsome words of our Lord Iesus Christ, and the doctrine which is according to godlinesse.
Religion, in the very essence of it, is a Doctrine of living well, called, The mystery of godliness, and the wholesome words of our Lord Iesus christ, and the Doctrine which is according to godliness.
n1, p-acp dt j n1 pp-f pn31, vbz dt n1 pp-f vvg av, vvn, dt n1 pp-f n1, cc dt j n2 pp-f po12 n1 np1 np1, cc dt n1 r-crq vbz vvg p-acp n1.
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The knowledge of it is of the truth which is according to godlinesse; and the fruit of it is a carefulnesse to shew forth good workes:
The knowledge of it is of the truth which is according to godliness; and the fruit of it is a carefulness to show forth good works:
dt n1 pp-f pn31 vbz pp-f dt n1 r-crq vbz vvg p-acp n1; cc dt n1 pp-f pn31 vbz dt n1 pc-acp vvi av j n2:
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all which doe imply, that where true religion is, it will keepe vs from open and professed tainture.
all which do imply, that where true Religion is, it will keep us from open and professed tainture.
d r-crq vdb vvi, cst c-crq j n1 vbz, pn31 vmb vvi pno12 p-acp j cc j-vvn n1.
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So long as Nicholas and Iezabel were ruled and swayed by true religion, they were not spotted of the world;
So long as Nicholas and Jezebel were ruled and swayed by true Religion, they were not spotted of the world;
av av-j c-acp np1 cc np1 vbdr vvn cc vvn p-acp j n1, pns32 vbdr xx vvn pp-f dt n1;
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but when they fell from that, then was the one the founder, and the other the protector of that cursed sect of the Nicolaitanes. All Christs garments smell of Myrrhe, Aloes, and Cassia, saith the Psalmist.
but when they fell from that, then was the one the founder, and the other the protector of that cursed sect of the Nicolaitans. All Christ garments smell of Myrrh, Aloes, and Cassia, Says the Psalmist.
cc-acp c-crq pns32 vvd p-acp d, av vbds dt crd dt n1, cc dt j-jn dt n1 pp-f cst j-vvn n1 pp-f dt np2. d npg1 n2 vvb pp-f n1, n2, cc n1, vvz dt n1.
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It may be he would signifie thus much vnto vs, from the nature and vse of these three things named, that those garments or ornaments wherewith he couereth vs his bodie in the sight of his Father, are Comfortatiue, Compurgatiue, and Conseruatiue: that is, that the riches of Gods glorious grace, which are communicated to vs from Christ, will comfort vs against the guilt of sinne, will purge vs from the filth of sin,
It may be he would signify thus much unto us, from the nature and use of these three things nam, that those garments or Ornament wherewith he Covereth us his body in the sighed of his Father, Are Comfortative, Compurgatiue, and Conservative: that is, that the riches of God's glorious grace, which Are communicated to us from christ, will Comfort us against the guilt of sin, will purge us from the filth of since,
pn31 vmb vbi pns31 vmd vvi av av-d p-acp pno12, p-acp dt n1 cc n1 pp-f d crd n2 vvn, cst d n2 cc n2 c-crq pns31 vvz pno12 po31 n1 p-acp dt n1 pp-f po31 n1, vbr j, n-jn, cc j: cst vbz, cst dt n2 pp-f n2 j n1, r-crq vbr vvn p-acp pno12 p-acp np1, vmb vvi pno12 p-acp dt n1 pp-f n1, vmb vvi pno12 p-acp dt n1 pp-f n1,
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and will preserue vs from the dominion and power of sinne.
and will preserve us from the dominion and power of sin.
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In which respect God speaketh vnto the religious, not only as to those that are comforted, but to those that are purged;
In which respect God speaks unto the religious, not only as to those that Are comforted, but to those that Are purged;
p-acp r-crq n1 np1 vvz p-acp dt j, xx av-j a-acp p-acp d cst vbr vvn, p-acp p-acp d cst vbr vvn;
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Flie from Idols, and goe out from amongst them, and separate your selues, and the like: Fly from Idols, and go out from among them, and separate your selves, and the like:
vvb p-acp n2, cc vvb av p-acp p-acp pno32, cc vvb po22 n2, cc dt j:
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as if he should say, being made whole, sinne no more lest a worse thing come vnto you.
as if he should say, being made Whole, sin no more lest a Worse thing come unto you.
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But you will say, that in the Church, where the truest religion doth reigne, there is much wickednesse to bee found.
But you will say, that in the Church, where the Truest Religion does Reign, there is much wickedness to be found.
p-acp pn22 vmb vvi, cst p-acp dt n1, c-crq dt js n1 vdz vvi, pc-acp vbz d n1 pc-acp vbi vvn.
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To this I answer three things.
To this I answer three things.
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First, it is true that where God soweth his seed, the deuill that euill one soweth tares.
First, it is true that where God Soweth his seed, the Devil that evil one Soweth tares.
ord, pn31 vbz j cst c-crq np1 vvz po31 n1, dt n1 cst j-jn crd vvz fw-la.
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For besides his malice to good, he seeks to disgrace the generation of the iust so much as possibly he can.
For beside his malice to good, he seeks to disgrace the generation of the just so much as possibly he can.
p-acp p-acp po31 n1 p-acp j, pns31 vvz pc-acp vvi dt n1 pp-f dt j av av-d c-acp av-j pns31 vmb.
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Hee knew what line Iesus Christ should come of, and therefore we see what blots he threw in the way, in Dauid, Iudah, Tamar, and the like.
He knew what line Iesus christ should come of, and Therefore we see what blots he threw in the Way, in David, Iudah, Tamar, and the like.
pns31 vvd r-crq n1 np1 np1 vmd vvi pp-f, cc av pns12 vvb r-crq vvz pns31 vvd p-acp dt n1, p-acp np1, np1, np1, cc dt j.
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Yea in this regard, as sometimes he hath drawne professors of religion by his cunning sophistry to be fearefully scandalous in the way of God, to the wounding of their soules:
Yea in this regard, as sometime he hath drawn professors of Religion by his cunning sophistry to be fearfully scandalous in the Way of God, to the wounding of their Souls:
uh p-acp d n1, c-acp av pns31 vhz vvn n2 pp-f n1 p-acp po31 j-jn n1 pc-acp vbi av-j j p-acp dt n1 pp-f np1, p-acp dt n-vvg pp-f po32 n2:
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3606
so he hath thrust in hypocrites amongst them (such as Simon Magus ) who,
so he hath thrust in Hypocrites among them (such as Simon Magus) who,
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for sinister respects of profit, glory, fellowship, and the like, haue made shew of godlinesse and religion.
for sinister respects of profit, glory, fellowship, and the like, have made show of godliness and Religion.
p-acp j n2 pp-f n1, n1, n1, cc dt j, vhb vvn n1 pp-f n1 cc n1.
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Secondly, though wickednesse may be found amongst them who professe themselues to be of the true Church,
Secondly, though wickedness may be found among them who profess themselves to be of the true Church,
ord, cs n1 vmb vbi vvn p-acp pno32 r-crq vvb px32 pc-acp vbi pp-f dt j n1,
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yet not to be defended, (for cursed be such members.) There may be controuertible things, which seeme to be sinnes to some,
yet not to be defended, (for cursed be such members.) There may be controvertible things, which seem to be Sins to Some,
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537
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and to others not so, which may finde defences on both sides:
and to Others not so, which may find defences on both sides:
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but none which are clearely iudged to be so by all sound members of the true Church.
but none which Are clearly judged to be so by all found members of the true Church.
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3612
Thirdly, there may be sinne in the true Church with the griefe, reproofe, and amendment of the true members of it:
Thirdly, there may be sin in the true Church with the grief, reproof, and amendment of the true members of it:
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whereas in a false Church it domineereth with excuse, defence, and approbation.
whereas in a false Church it domineereth with excuse, defence, and approbation.
cs p-acp dt j n1 pn31 vvz p-acp n1, n1, cc n1.
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How should I now apply this point, but first vnto our selues, and secondly to the Church of Rome? As for our selues, let vs be exhorted, in the feare of God, to grow vp to full holinesse,
How should I now apply this point, but First unto our selves, and secondly to the Church of Rome? As for our selves, let us be exhorted, in the Fear of God, to grow up to full holiness,
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and to hate euen the garment spotted by the flesh: that so we may be assured that true religion doth rule in our hearts.and to hate even the garment spotted by the Flesh: that so we may be assured that true Religion does Rule in our hearts.
cc pc-acp vvi av dt n1 vvn p-acp dt n1: cst av pns12 vmb vbi vvn cst j n1 vdz vvi p-acp po12 n2.
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You haue heard that pure religion will keepe vs from open and professed tainture.
You have herd that pure Religion will keep us from open and professed tainture.
pn22 vhb vvn d j n1 vmb vvi pno12 p-acp j cc j-vvn n1.
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3617
Carry wee it therefore not only in our heads, but in our hearts, that it may make vs doe so.
Carry we it Therefore not only in our Heads, but in our hearts, that it may make us do so.
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Oh what a shame it is that wee should professe our selues to be of the pure religion,
O what a shame it is that we should profess our selves to be of the pure Religion,
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and yet liue in impuritie and prophanenesse.
and yet live in impurity and profaneness.
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What good will physicke doe to vs if we doe not take it? So neither will pure Religion,
What good will physic do to us if we do not take it? So neither will pure Religion,
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if it doe not dwell in vs for our amendment. I confesse, that as there were three parts of Salomons Temple;
if it do not dwell in us for our amendment. I confess, that as there were three parts of Solomon's Temple;
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the outer Court, the Holy place, and the Holy of Holies: so, like to these, there is a three-fold holinesse corruptly so accounted.
the outer Court, the Holy place, and the Holy of Holies: so, like to these, there is a threefold holiness corruptly so accounted.
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The first is outward ioyned with outward prophanenesse, like the outer court where good and bad came.
The First is outward joined with outward profaneness, like the outer court where good and bad Come.
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Such holinesse is among the multitude, who thinke it holinesse enough to liue amongst holy people, to heare holy Sermons,
Such holiness is among the multitude, who think it holiness enough to live among holy people, to hear holy Sermons,
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3625
and now and then to cast out a holy word, how wicked soeuer their life be.
and now and then to cast out a holy word, how wicked soever their life be.
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Of this cursed holinesse euen all assemblies will witnesse that there is enough. The second is outward holinesse, ioyned with a pretence of holinesse in heart;
Of this cursed holiness even all assemblies will witness that there is enough. The second is outward holiness, joined with a pretence of holiness in heart;
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like the holy place where wicked Priests came, such as Ely his sonnes were;
like the holy place where wicked Priests Come, such as Ely his Sons were;
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who had Holinesse to the Lord ingrauen on their foreheads, yet would lie with the women assembled at the doore of the Tabernacle of the Congregation.
who had Holiness to the Lord engraved on their foreheads, yet would lie with the women assembled At the door of the Tabernacle of the Congregation.
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3629
Of this holinesse also there is the Deuils plentie. The third is outward, ioyned with inward holinesse;
Of this holiness also there is the Devils plenty. The third is outward, joined with inward holiness;
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like the Holy of Holies, where God spake from betweene the Cherubims. Of this holinesse giue me leaue to speake a word to your consciences.
like the Holy of Holies, where God spoke from between the Cherubims. Of this holiness give me leave to speak a word to your Consciences.
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540
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O yee cōsciences, that one day shal be as books opened, to accuse and condemne before God, speake and speake truly, where is this holinesse? Were Enoch, Noah, Abraham or Dauid now aliue, who walked with God,
O ye Consciences, that one day shall be as books opened, to accuse and condemn before God, speak and speak truly, where is this holiness? Were Enoch, Noah, Abraham or David now alive, who walked with God,
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and before God in the Land of the liuing, they would shame and grieue to see our prophanenesse.
and before God in the Land of the living, they would shame and grieve to see our profaneness.
cc p-acp np1 p-acp dt n1 pp-f dt j-vvg, pns32 vmd vvi cc vvi pc-acp vvi po12 n1.
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540
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3633
There is little dying vnto sinne, or liuing vnto grace and godlinesse, to be found in the world.
There is little dying unto sin, or living unto grace and godliness, to be found in the world.
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3634
Holinesse is the end of our redemption, and yet as Aulus Fuluius slew his sonne,
Holiness is the end of our redemption, and yet as Aulus Fulvius slew his son,
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when he found him in the conspiracie of Catiline, and said, I begat thee not for Catiline, but for thy Countrey:
when he found him in the Conspiracy of Catiline, and said, I begat thee not for Catiline, but for thy Country:
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so may God iustly deale with many and many of vs, who are in head against him with his enemies,
so may God justly deal with many and many of us, who Are in head against him with his enemies,
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3637
and say, I redeemed thee not for mine enemies, but for my selfe. I pray God make it otherwise with vs, and giue vs hearts to endeuour otherwise:
and say, I redeemed thee not for mine enemies, but for my self. I pray God make it otherwise with us, and give us hearts to endeavour otherwise:
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3638
especially considering that holinesse makes vs to be the preseruers of the Country, Citie, Town or house where wee liue.
especially considering that holiness makes us to be the preservers of the Country, city, Town or house where we live.
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Had there beene but ten holy men in Sodome, it had beene spared.
Had there been but ten holy men in Sodom, it had been spared.
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3640
Had not God ordained holy Moses to stand in the gap, when the Israelites played the Calues in worshipping that cursed Idoll, they had perished in their sinne.
Had not God ordained holy Moses to stand in the gap, when the Israelites played the Calves in worshipping that cursed Idol, they had perished in their sin.
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3641
Yea, the Lord sought for a man in Ierusalem that should make vp the hedge and stand in the gap in the Land, that he might not destroy it:
Yea, the Lord sought for a man in Ierusalem that should make up the hedge and stand in the gap in the Land, that he might not destroy it:
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And because he found none, therefore he poured out his wrath, and consumed them with the fire of his indignation. And Because he found none, Therefore he poured out his wrath, and consumed them with the fire of his Indignation.
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3643
True it is, that Pharaoh accounted Moses an offence to his Aegypt; and Ahab thought Elyas to be a troubler of Israel:
True it is, that Pharaoh accounted Moses an offence to his Egypt; and Ahab Thought Elias to be a troubler of Israel:
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3644
But in truth, as Laban was the better for Iacob, and Pharaohs Court for Ioseph: so Abraham was to be a blessing, and all the Seed of Abraham, that is, Holy people are as the horsmen of Israel and the Chariots of the same, to defend and guard the places where they liue. But in truth, as Laban was the better for Iacob, and Pharaohs Court for Ioseph: so Abraham was to be a blessing, and all the Seed of Abraham, that is, Holy people Are as the horsemen of Israel and the Chariots of the same, to defend and guard the places where they live.
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If then you will aske me, how we may procure this holinesse that we may not be spotted of the World? I answer:
If then you will ask me, how we may procure this holiness that we may not be spotted of the World? I answer:
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Looke what course a neat man doth take that he may be cleanly, the same course in a spirituall sense must we take that we may be holy.
Look what course a neat man does take that he may be cleanly, the same course in a spiritual sense must we take that we may be holy.
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3647
First, he doth willingly looke himselfe in a Glasse.
First, he does willingly look himself in a Glass.
ord, pns31 vdz av-j vvi px31 p-acp dt n1.
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3648
He is not angry with the partie that doth set the Glasse before him, but he calleth for it that he may see what spots are about him,
He is not angry with the party that does Set the Glass before him, but he calls for it that he may see what spots Are about him,
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& looketh neere that he may discerne them.
& looks near that he may discern them.
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So we must be willing to looke into the Word of God, that blessed Glasse of our Soules.
So we must be willing to look into the Word of God, that blessed Glass of our Souls.
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We must not be angry with the Ministers of God who are deputed to hold it out vnto vs. But as we are as ready to offer it as to pay our debts (because as Paul saith, We are debters both to the Grecians and to the Barbarians ) so you must be ready to aske it to this end,
We must not be angry with the Ministers of God who Are deputed to hold it out unto us But as we Are as ready to offer it as to pay our debts (Because as Paul Says, We Are debtors both to the Greeks and to the Barbarians) so you must be ready to ask it to this end,
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542
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euen to discouer and rifle the closets of your hearts.
even to discover and rifle the closets of your hearts.
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Here is an excellent difference betweene those who are in the way to cleannesse, and vncleannesse:
Here is an excellent difference between those who Are in the Way to cleanness, and uncleanness:
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These cannot endure to take notice of their filthinesse; their guiltie hearts will endure no sounding:
These cannot endure to take notice of their filthiness; their guilty hearts will endure no sounding:
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those haue a purpose to be cleanly, and would haue the least filthinesse to be discouered.
those have a purpose to be cleanly, and would have the least filthiness to be discovered.
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Secondly, he beginneth with those spots which are most conspicuous to the eye of those whom they may offend:
Secondly, he begins with those spots which Are most conspicuous to the eye of those whom they may offend:
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so must we begin with our vngodly hearts, which are most offensiue to the eye of God.
so must we begin with our ungodly hearts, which Are most offensive to the eye of God.
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As when God pulleth a sinner to him, he diggeth out the quarry of stones from the heart:
As when God pulls a sinner to him, he diggeth out the quarry of stones from the heart:
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So must we looke to that principally, and say with Dauid, Create in me a cleane heart, O Lord,
So must we look to that principally, and say with David, Create in me a clean heart, Oh Lord,
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3660
and renue a right spirit within me. and renew a right Spirit within me.
cc vvi dt j-jn n1 p-acp pno11.
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Those that meane neuer to be cleane, begin at the feet and hand, that is, the outer man:
Those that mean never to be clean, begin At the feet and hand, that is, the outer man:
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and if in outward conuersation they doe abstaine from rebellion, whoredome, murther, and the like, they thinke all is well,
and if in outward Conversation they do abstain from rebellion, whoredom, murder, and the like, they think all is well,
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543
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3663
when they are but painted sepulchres, full of rotten stuffe and stinke. Thirdly, hee proceedeth to all parts that they may be sutable:
when they Are but painted sepulchres, full of rotten stuff and stink. Thirdly, he Proceedeth to all parts that they may be suitable:
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So must we (that we may attaine vnto holinesse) be carefull that all our vessels be preserued in holinesse and honour;
So must we (that we may attain unto holiness) be careful that all our vessels be preserved in holiness and honour;
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and that the new man be cleansed from all filthinesse of flesh and spirit, and grow vp in full holinesse in the feare of God. and that the new man be cleansed from all filthiness of Flesh and Spirit, and grow up in full holiness in the Fear of God.
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Fourthly, he proceedeth to his garments, and will not wittingly endure filth vpon them.
Fourthly, he Proceedeth to his garments, and will not wittingly endure filth upon them.
ord, pns31 vvz p-acp po31 n2, cc vmb xx av-j vvi n1 p-acp pno32.
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3667
So we must hate the garment spotted of the flesh, that is, all occasions, and inducements to sinne, yea all sinfull appearances;
So we must hate the garment spotted of the Flesh, that is, all occasions, and inducements to sin, yea all sinful appearances;
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and such as we cannot auoid we must hate:
and such as we cannot avoid we must hate:
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whereas the slouenly Christian thrusteth himselfe vpon all occasions, and because he is filthie, he careth not to be more filthie still.
whereas the slovenly Christian thrusts himself upon all occasions, and Because he is filthy, he Careth not to be more filthy still.
cs dt j njp vvz px31 p-acp d n2, cc c-acp pns31 vbz j, pns31 vvz xx pc-acp vbi av-dc j av.
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Fiftly, he is carefull to keepe himselfe cleane so long as he can. So we must labour to increase faith which may purifie our hearts:
Fifty, he is careful to keep himself clean so long as he can. So we must labour to increase faith which may purify our hearts:
ord, pns31 vbz j pc-acp vvi px31 av-j av av-j c-acp pns31 vmb. av pns12 vmb vvi pc-acp vvi n1 r-crq vmb vvi po12 n2:
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wee must oft besprinkle our soules with the bloud of Christ, which is like purging fire,
we must oft besprinkle our Souls with the blood of christ, which is like purging fire,
pns12 vmb av vvi po12 n2 p-acp dt n1 pp-f np1, r-crq vbz av-j vvg n1,
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and like Fullers sope, and is that Fountaine opened for sinne and for vncleannesse:
and like Fullers soap, and is that Fountain opened for sin and for uncleanness:
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Wee must reuerently frequent the Word and Sacrament, and when wee heare Christ say, That if he wash vs not we haue no part in him;
we must reverently frequent the Word and Sacrament, and when we hear christ say, That if he wash us not we have no part in him;
pns12 vmb av-j vvi dt n1 cc n1, cc c-crq pns12 vvb np1 vvi, cst cs pns31 vvb pno12 xx pns12 vhi dx n1 p-acp pno31;
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we must fall downe before him in faithfull prayer, saying, O blessed Sauiour wash me thorowly from mine iniquitie,
we must fallen down before him in faithful prayer, saying, Oh blessed Saviour wash me thoroughly from mine iniquity,
pns12 vmb vvi a-acp p-acp pno31 p-acp j n1, vvg, uh j-vvn n1 vvb pno11 av-j p-acp po11 n1,
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and cleanse me from my sins.
and cleanse me from my Sins.
cc vvb pno11 p-acp po11 n2.
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Oh wash my feet, my head, my hands, my affections, my imaginations, and my actions, that I may be vnspotted of the world.
O wash my feet, my head, my hands, my affections, my Imaginations, and my actions, that I may be unspotted of the world.
uh vvb po11 n2, po11 n1, po11 n2, po11 n2, po11 n2, cc po11 n2, cst pns11 vmb vbi j pp-f dt n1.
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Thus we haue heard the meanes of holinesse, God giue vs grace to vse them to Gods glory and our eternall comfort.
Thus we have herd the means of holiness, God give us grace to use them to God's glory and our Eternal Comfort.
av pns12 vhb vvn dt n2 pp-f n1, np1 vvb pno12 vvi pc-acp vvi pno32 p-acp npg1 n1 cc po12 j n1.
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Hauing applied this point vnto our selues, we must apply it also to the Church of Rome: and seeing it is naturall to pure religion to keepe vs from open & professed tainture, we learne that the religion of Rome is a false & counterfeit religion.
Having applied this point unto our selves, we must apply it also to the Church of Rome: and seeing it is natural to pure Religion to keep us from open & professed tainture, we Learn that the Religion of Room is a false & counterfeit Religion.
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True religion is (as you haue heard) according to godlinesse, whereas the religion of Rome is the mystery of iniquity: and, if we will be but carefull to marke, we shall see, that they teach and professe sins against all the grounds of religion.
True Religion is (as you have herd) according to godliness, whereas the Religion of Room is the mystery of iniquity: and, if we will be but careful to mark, we shall see, that they teach and profess Sins against all the grounds of Religion.
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Some of our side doe open it one way, some another, as they doe abound in their owne sense: some of our side do open it one Way, Some Another, as they do abound in their own sense:
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but I open it as it followeth, as plainely as I can.
but I open it as it follows, as plainly as I can.
cc-acp pns11 vvb pn31 c-acp pn31 vvz, c-acp av-j c-acp pns11 vmb.
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As Adam in his cursed apostasie from God, brake the whole law of nature in that one sinne of eating the forbidden fruit:
As Adam in his cursed apostasy from God, brake the Whole law of nature in that one sin of eating the forbidden fruit:
p-acp np1 p-acp po31 j-vvn n1 p-acp np1, vvd dt j-jn n1 pp-f n1 p-acp d crd n1 pp-f vvg dt j-vvn n1:
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He brake the first commandement by choosing the deuills temptation, & cleauing vnto him, rather than to God and his cōmandements:
He brake the First Commandment by choosing the Devils temptation, & cleaving unto him, rather than to God and his Commandments:
pns31 vvd dt ord n1 p-acp vvg dt ng1 n1, cc vvg p-acp pno31, av-c cs p-acp np1 cc po31 n2:
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The second, by not being ruled by Gods Word, the rule of Gods worship:
The second, by not being ruled by God's Word, the Rule of God's worship:
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The third, by falling away from sinceritie and perseuerance, and giuing way to the blasphemies of Satan:
The third, by falling away from sincerity and perseverance, and giving Way to the Blasphemies of Satan:
dt ord, p-acp vvg av p-acp n1 cc n1, cc vvg n1 p-acp dt n2 pp-f np1:
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The fourth, by making himselfe vnfit to keepe the Sabbath;
The fourth, by making himself unfit to keep the Sabbath;
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for as we sin against the Sabbath vpon the Sabbath day, when we doe not holily performe the duties of it:
for as we sin against the Sabbath upon the Sabbath day, when we do not holily perform the duties of it:
c-acp c-acp pns12 vvb p-acp dt n1 p-acp dt n1 n1, c-crq pns12 vdb xx av-j vvi dt n2 pp-f pn31:
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so we may sin against it also vpon other dayes, both when we doe not walke in the strength of the duties of that day,
so we may sin against it also upon other days, both when we do not walk in the strength of the duties of that day,
av pns12 vmb vvi p-acp pn31 av p-acp j-jn n2, av-d c-crq pns12 vdb xx vvi p-acp dt n1 pp-f dt n2 pp-f d n1,
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and also when we doe make our selues vnfit to keepe the Sabbath when it comes:
and also when we do make our selves unfit to keep the Sabbath when it comes:
cc av c-crq pns12 vdb vvi po12 n2 j pc-acp vvi dt n1 c-crq pn31 vvz:
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The fifth commandement, by exposing his owne honor to contempt, in yeelding to the inticement of his wife,
The fifth Commandment, by exposing his own honour to contempt, in yielding to the enticement of his wife,
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and in not prouiding for the good of his posteritie: The sixth, by bringing death vpon himselfe and all the children of men:
and in not providing for the good of his posterity: The sixth, by bringing death upon himself and all the children of men:
cc a-acp xx vvg p-acp dt j pp-f po31 n1: dt ord, p-acp vvg n1 p-acp px31 cc d dt n2 pp-f n2:
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the seuenth, by being too vxorious; for as there may be vncleannesse abroad, so dotage at home:
the Seventh, by being too uxorious; for as there may be uncleanness abroad, so dotage At home:
dt ord, p-acp vbg av j; c-acp c-acp pc-acp vmb vbi n1 av, av n1 p-acp n1-an:
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the eight, by depriuing of himselfe and all mankinde of their right to the creatures:
the eight, by depriving of himself and all mankind of their right to the creatures:
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the ninth, by giuing way to the schisme and heresie of Satan, and to the lie of the woman:
the ninth, by giving Way to the Schism and heresy of Satan, and to the lie of the woman:
dt ord, p-acp vvg n1 p-acp dt n1 cc n1 pp-f np1, cc p-acp dt n1 pp-f dt n1:
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and the tenth, by disturbing concupiscence at home, & making a mutinie in the passions, lusts, and affections.
and the tenth, by disturbing concupiscence At home, & making a mutiny in the passion, Lustiest, and affections.
cc dt ord, p-acp vvg n1 p-acp n1-an, cc vvg dt n1 p-acp dt n2, n2, cc n2.
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Euen so the Pope & his faction in his departing from Iesus Christ haue, & do breake the whole law of God.
Eve so the Pope & his faction in his departing from Iesus christ have, & do break the Whole law of God.
np1 av dt n1 cc po31 n1 p-acp po31 n-vvg p-acp np1 np1 vhi, cc vdb vvi dt j-jn n1 pp-f np1.
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They sin against the first commandement, by cleauing vnto Saints by faith and hope in praier,
They sin against the First Commandment, by cleaving unto Saints by faith and hope in prayer,
pns32 vvb p-acp dt ord n1, p-acp vvg p-acp n2 p-acp n1 cc n1 p-acp n1,
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and by putting trust in their Masse, & merits. Against the second, by making the images of God, and idolatry or worshipping of Images, and the Crosse.
and by putting trust in their Mass, & merits. Against the second, by making the Images of God, and idolatry or worshipping of Images, and the Cross.
cc p-acp vvg n1 p-acp po32 n1, cc n2. p-acp dt ord, p-acp vvg dt n2 pp-f np1, cc n1 cc vvg pp-f n2, cc dt n1.
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It is poorly blanched of them that say, that the Papists do vse images for no other purpose but only for a deuout memory, It is poorly blanched of them that say, that the Papists do use Images for no other purpose but only for a devout memory,
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and representation of the Church triumphant, which is most fit to be made in the time and place of praier, where after a speciall manner we should with all reuerence haue our conuersations amongst the Saints in heauen.
and representation of the Church triumphant, which is most fit to be made in the time and place of prayer, where After a special manner we should with all Reverence have our conversations among the Saints in heaven.
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This (I say) is a poore shift of those that wilfully will not see that they will haue images worshipped properly and for their owne sake, yea & some images (by the helpe of some nice distinction) with the same worship which is due to God,
This (I say) is a poor shift of those that wilfully will not see that they will have Images worshipped properly and for their own sake, yea & Some Images (by the help of Some Nicaenae distinction) with the same worship which is due to God,
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as euen their conscience men, or casuists do offer it vnto vs. Against the third commandement, they sin by swearing by Idols, as the Masse;
as even their conscience men, or casuists do offer it unto us Against the third Commandment, they sin by swearing by Idols, as the Mass;
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and the creatures, as the Saints; by absoluing from oathes, by making impious vowes of those things which they cannot keepe,
and the creatures, as the Saints; by absolving from Oaths, by making impious vows of those things which they cannot keep,
cc dt n2, c-acp dt n2; p-acp vvg p-acp n2, p-acp vvg j n2 pp-f d n2 r-crq pns32 vmbx vvi,
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& by making promises which they will not keep, to wit, with heretickes, according to the decree of the Councell of Constance. Against the fourth cōmandement, by more solemne solemnities on some holy daies than on the Lords daies, thereby equaling and preferring the appointments of the Church,
& by making promises which they will not keep, to wit, with Heretics, according to the Decree of the Council of Constance. Against the fourth Commandment, by more solemn solemnities on Some holy days than on the lords days, thereby equaling and preferring the appointments of the Church,
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before the ordinance of almightie God.
before the Ordinance of almighty God.
p-acp dt n1 pp-f j-jn np1.
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Against the fifth cōmandement, by abusing parents in pulling and exempting their children, who haue taken vpon them Monkish vowes, from their paternall power:
Against the fifth Commandment, by abusing Parents in pulling and exempting their children, who have taken upon them Monkish vows, from their paternal power:
p-acp dt ord n1, p-acp vvg n2 p-acp vvg cc vvg po32 n2, r-crq vhb vvn p-acp pno32 j n2, p-acp po32 j n1:
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yea by abusing Kings in exempting the Clergy or Churchmen (as they are called) from the power of their sword,
yea by abusing Kings in exempting the Clergy or Churchmen (as they Are called) from the power of their sword,
uh p-acp j-vvg n2 p-acp vvg dt n1 cc n2 (c-acp pns32 vbr vvn) p-acp dt n1 pp-f po32 n1,
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and so robbing them of a great part of their subiects:
and so robbing them of a great part of their Subjects:
cc av vvg pno32 pp-f dt j n1 pp-f po32 n2-jn:
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as also by blanching such execrable treason as hath beene committed against them, with their seeming to abhor the fact, & their not doubting but that our Soueraigne might haue the powder-plot iudicially condemned,
as also by blanching such execrable treason as hath been committed against them, with their seeming to abhor the fact, & their not doubting but that our Sovereign might have the Powder plot judicially condemned,
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if complaint were made in a iudiciall proceeding:
if complaint were made in a judicial proceeding:
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whereas any man may see that this were to yoake a free Prince vnder the girdle of Antichrist, in seeking to him to condemne that which so holy a Father should be ready to condemne out of his own disposition,
whereas any man may see that this were to yoke a free Prince under the girdle of Antichrist, in seeking to him to condemn that which so holy a Father should be ready to condemn out of his own disposition,
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3712
but that he would faine be fingring of a Iudges power and authoritie, in businesses betweene Princes and their subiects.
but that he would feign be fingering of a Judges power and Authority, in businesses between Princes and their Subjects.
cc-acp cst pns31 vmd av-j vbi vvg pp-f dt ng1 n1 cc n1, p-acp n2 p-acp n2 cc po32 n2-jn.
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Against the sixth commandement, by permitting sanctuaries for murtherers, and by accounting it not only lawfull,
Against the sixth Commandment, by permitting sanctuaries for murderers, and by accounting it not only lawful,
p-acp dt ord n1, p-acp vvg n2 p-acp n2, cc p-acp vvg pn31 xx av-j j,
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but meritorious to kill such Princes as the Pope shall excommunicate.
but meritorious to kill such Princes as the Pope shall excommunicate.
cc-acp j pc-acp vvi d n2 p-acp dt n1 vmb vvi.
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Against the seuenth commandement, by allowing stewes & incest, by taking away mariage from the clergie,
Against the Seventh Commandment, by allowing Stews & Incest, by taking away marriage from the Clergy,
p-acp dt ord n1, p-acp vvg n2 cc n1, p-acp vvg av n1 p-acp dt n1,
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& so giuing way to whoredome and other vncleannes. Against the eight commandement, by robbing men of their money by their fained Purgatory, Pardons,
& so giving Way to whoredom and other uncleanness. Against the eight Commandment, by robbing men of their money by their feigned Purgatory, Pardons,
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3717
and power of Masses, with the like. Against the ninth commandement, by defending officious lies and equiuocating before the throne of Iustice:
and power of Masses, with the like. Against the ninth Commandment, by defending officious lies and equivocating before the throne of justice:
cc n1 pp-f n2, p-acp dt j. p-acp dt ord n1, p-acp vvg j n2 cc j-vvg p-acp dt n1 pp-f n1:
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by defending their religion by lies, as that our religion hath no ground, but either the pleasure of the Prince and Parliament,
by defending their Religion by lies, as that our Religion hath no ground, but either the pleasure of the Prince and Parliament,
p-acp vvg po32 n1 p-acp n2, c-acp cst po12 n1 vhz dx n1, p-acp d dt n1 pp-f dt n1 cc n1,
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or the common cry & voice of the people; whereas we accurse all parts of religion, which are not grounded vpon the holy Scriptures.
or the Common cry & voice of the people; whereas we accurse all parts of Religion, which Are not grounded upon the holy Scriptures.
cc dt j n1 cc n1 pp-f dt n1; cs pns12 vvi d n2 pp-f n1, r-crq vbr xx vvn p-acp dt j n2.
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They beare false witnes also in canonizing them for Saints which are none, yea and them for Saints which are rebels,
They bear false witness also in canonizing them for Saints which Are none, yea and them for Saints which Are rebels,
pns32 vvb j n1 av p-acp j-vvg pno32 c-acp n2 r-crq vbr pix, uh cc pno32 p-acp n2 r-crq vbr n2,
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as their Thomas Becket. They sinne against the tenth commandement, by allowing the inward mutinie at home in our hearts, by disordered lusts, prouided we consent not:
as their Thomas Becket. They sin against the tenth Commandment, by allowing the inward mutiny At home in our hearts, by disordered Lustiest, provided we consent not:
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as if he were not a knaue that did euill, though he be an honest man that consenteth not but reproueth rather;
as if he were not a knave that did evil, though he be an honest man that consenteth not but Reproveth rather;
c-acp cs pns31 vbdr xx dt n1 cst vdd n-jn, cs pns31 vbb dt j n1 cst vvz xx p-acp vvz av-c;
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both these being in the same man.
both these being in the same man.
d d vbg p-acp dt d n1.
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Thus I haue shewed you that the Romish religion is not the true, because it keepes not her professors from the spots of the world.
Thus I have showed you that the Romish Religion is not the true, Because it keeps not her professors from the spots of the world.
av pns11 vhb vvn pn22 d dt jp n1 vbz xx dt j, c-acp pn31 vvz xx po31 n2 p-acp dt n2 pp-f dt n1.
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I know (as they say) that there are many corruptions in all states,
I know (as they say) that there Are many corruptions in all states,
pns11 vvb (c-acp pns32 vvb) cst pc-acp vbr d n2 p-acp d n2,
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and that God hath no wheat field in this world, where the deuill hath no tares growing:
and that God hath no wheat field in this world, where the Devil hath no tares growing:
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but for wickednesse to arise out of the doctrine that is taught, and out of the profession of it, is a certaine signe of no pure religion.
but for wickedness to arise out of the Doctrine that is taught, and out of the profession of it, is a certain Signen of no pure Religion.
cc-acp p-acp n1 pc-acp vvi av pp-f dt n1 cst vbz vvn, cc av pp-f dt n1 pp-f pn31, vbz dt j n1 pp-f dx j n1.
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3728
Oh therefore, as the wise man hath his eyes in his head, so let vs. Let vs see the impuritie of their profession:
O Therefore, as the wise man hath his eyes in his head, so let us Let us see the impurity of their profession:
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and as wee loue our soules, let vs take heed of their mysterie of iniquitie in a golden cup.
and as we love our Souls, let us take heed of their mystery of iniquity in a golden cup.
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I might also shew you how they sin against the beleefe by their high Priest and King the Pope, multitude of mediators, merits, Catholike particular Church, Iustification, Priestly absolute absolution, and the like:
I might also show you how they sin against the belief by their high Priest and King the Pope, multitude of mediators, merits, Catholic particular Church, Justification, Priestly absolute absolution, and the like:
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so also how they sin against the Lords praier, by inuocation of Saints, implicite faith, freewill, merit of workes, and the like:
so also how they sin against the lords prayer, by invocation of Saints, implicit faith, freewill, merit of works, and the like:
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so likewise against the Sacraments by humane mixtures, the sacrifice of the Masse, corporall presence, and so adoration.
so likewise against the Sacraments by humane mixtures, the sacrifice of the Mass, corporal presence, and so adoration.
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But it will be enough to an honest heart to see day at a little hole,
But it will be enough to an honest heart to see day At a little hold,
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and to learne by the paw to know and hate the whole bodie of Popery. To end in a word therefore:
and to Learn by the paw to know and hate the Whole body of Popery. To end in a word Therefore:
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I haue taught you to haue a religion, and to haue that religion which doth most approue it selfe to God.
I have taught you to have a Religion, and to have that Religion which does most approve it self to God.
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I pray God therefore that we may be wise to discerne it by the mercifulnesse of it,
I pray God Therefore that we may be wise to discern it by the mercifulness of it,
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and by its freedome from spots, that we, renouncing all false religions & worships, may cleaue vnto God the Father of our Lord Iesus Christ,
and by its freedom from spots, that we, renouncing all false Religions & worships, may cleave unto God the Father of our Lord Iesus christ,
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and in him ours, euen in truth and faithfulnesse: Euen so, Amen. Soli Deo Gloria.
and in him ours, even in truth and faithfulness: Even so, Amen. Soli God Gloria.
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