WEE finde our Apostle in the 9. verse to have been alive, but struck upon the sudden dead, by an apparition presented to him in the glasse of the law, of the sinfulnesse of sinne.
we find our Apostle in the 9. verse to have been alive, but struck upon the sudden dead, by an apparition presented to him in the glass of the law, of the sinfulness of sin.
Sin revived, sayes the 9. verse, appeared to be sinne, sayes the 13. verse, lookes but like it selfe, above measure sinfull: and hee falls downe dead at the very sight of it:
since revived, Says the 9. verse, appeared to be sin, Says the 13. verse, looks but like it self, above measure sinful: and he falls down dead At the very sighed of it:
But yet as the life of sinne was the death of Paul, so this death of his was but a preparation to a new life, I through the Law and dead to the Law, that I might live to God, Gal. 2. 19. and here hee likewise speakes of Gods worke upon him at his first conversion; for then it was that hee relates how sinne became in his esteeme, so above measure sinfull.
But yet as the life of sin was the death of Paul, so this death of his was but a preparation to a new life, I through the Law and dead to the Law, that I might live to God, Gal. 2. 19. and Here he likewise speaks of God's work upon him At his First conversion; for then it was that he relates how sin became in his esteem, so above measure sinful.
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therefore wee will begin this Demonstration of the evill of sin, from the mischievous effects it hath filled the world withall, it having done nothing but wrought mischiefe since it came into the world,
Therefore we will begin this Demonstration of the evil of since, from the mischievous effects it hath filled the world withal, it having done nothing but wrought mischief since it Come into the world,
and indeed there was nothing else that could defile it, Mat. 15. 20. for the soule is a most pure beame, bearing the image of the Father of lights: as farre surpassing the sinne in purenesse,
and indeed there was nothing Else that could defile it, Mathew 15. 20. for the soul is a most pure beam, bearing the image of the Father of lights: as Far surpassing the sin in pureness,
and let one of the least sinnes seaze upon his heart, he would in an instant fall downe from heaven, stript of all his glory, the ugliest creature that ever was beheld:
and let one of the least Sins seize upon his heart, he would in an instant fallen down from heaven, stripped of all his glory, the ugliest creature that ever was beheld:
Thirdly, sinne defiles it totally: it rests not in one member onely, but beginning at the understanding, eates into the will and affections; soaks through all.
Thirdly, sin defiles it totally: it rests not in one member only, but beginning At the understanding, eats into the will and affections; soaks through all.
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Fourthly, it defiles eternally, it being aterna macula, a staine which no nitre or sope, or any creature can wash out, Ier. 2. 21. There was once let in a deluge of water,
Fourthly, it defiles eternally, it being aterna macula, a stain which no nitre or soap, or any creature can wash out, Jeremiah 2. 21. There was once let in a deluge of water,
Thirdly, it hath robbed the soule of the image of God, deprived us of the glory of God, Rom. 3. 23. the image of Gods holinesse, which is his beauty and ours:
Thirdly, it hath robbed the soul of the image of God, deprived us of the glory of God, Rom. 3. 23. the image of God's holiness, which is his beauty and ours:
wee were beautifull and all glorious once within, which though but an accident, is more worth than all mens soules devoid of it, it being a likenesse unto God, a divine nature, without which no man shall see God.
we were beautiful and all glorious once within, which though but an accident, is more worth than all men's Souls devoid of it, it being a likeness unto God, a divine nature, without which no man shall see God.
for all things are ours, but so farre as God is ours; of God whose face makes heaven, he is all in all, his loving kindnesse is better than life, and containeth beauty, honours, riches, all:
for all things Are ours, but so Far as God is ours; of God whose face makes heaven, he is all in all, his loving kindness is better than life, and Containeth beauty, honours, riches, all:
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so it hath hurld confusion over all the world, brought a vanitie on the creature, Rom. 8. 23. and a curse: and had not Christ undertooke the shattered condition of the world to uphold it, it had fallen about Adams cares.
so it hath hurled confusion over all the world, brought a vanity on the creature, Rom. 8. 23. and a curse: and had not christ undertook the shattered condition of the world to uphold it, it had fallen about Adams Cares.
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Lastly, it was the first founder of hell, and laid the first corner stone thereof: sinne alone brought in and filled that bottomlesse gulfe with all the fire, and brimstone,
Lastly, it was the First founder of hell, and laid the First corner stone thereof: sin alone brought in and filled that bottomless gulf with all the fire, and brimstone,
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But yet this estimate is but taken from the effects of it, the essence of it which is the cause of all these evills, must needs have much more mischiefe in it.
But yet this estimate is but taken from the effects of it, the essence of it which is the cause of all these evils, must needs have much more mischief in it.
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and they rotten sepulchres: sinne mire, sinners sowes: and sinne darknesse, blindnesse, shame, nakednesse, folly, madnesse, death, whatsoever is filthy, defective, infective, painfull.
and they rotten sepulchres: sin mire, Sinners sows: and sin darkness, blindness, shame, nakedness, folly, madness, death, whatsoever is filthy, defective, infective, painful.
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Secondly, the utmost extremity of the evill of punishment God the Sonne under-went, had a cup mingled him of his Father, more bitter than if all the evils in the world had beene strained in,
Secondly, the utmost extremity of the evil of punishment God the Son underwent, had a cup mingled him of his Father, more bitter than if all the evils in the world had been strained in,
So Moses those rather to suffer, much rather than to enjoy the pleasures of sinne, Heb. 11. from 24. to 28. So Chrysostome, when Eudoxia the Empresse threatned him:
So Moses those rather to suffer, much rather than to enjoy the pleasures of sin, Hebrew 11. from 24. to 28. So Chrysostom, when Eudoxia the Empress threatened him:
Fourthly, take the Devill himselfe, whom you all conceive to be more full of mischiefe than all the evills in the world, called therefore in the abstract spirituall wickednesse, Eph. 6. 12. yet it was but sinne that first spoiled him,
Fourthly, take the devil himself, whom you all conceive to be more full of mischief than all the evils in the world, called Therefore in the abstract spiritual wickedness, Ephesians 6. 12. yet it was but sin that First spoiled him,
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It is sin he hates, Rev. 2. 15. Isa. 27. 11. yea it alone: and whereas other attributes are diversely communicated in their effects to severall things:
It is since he hates, Rev. 2. 15. Isaiah 27. 11. yea it alone: and whereas other attributes Are diversely communicated in their effects to several things:
for it makes men hate him, Rom. 1. 30. and as he that hateth his brother is a murtherer, 1 Ioh. 3. 15. so hee that hateth God may be said to be a murtherer of him,
for it makes men hate him, Rom. 1. 30. and as he that hates his brother is a murderer, 1 John 3. 15. so he that hates God may be said to be a murderer of him,
Besides, A King hath 3. things in an especiall manner deare to him: His Lawes, His favour ites, his image stampt upon his coine: and so hath God. First, his lawes and ordinances:
Beside, A King hath 3. things in an especial manner deer to him: His Laws, His favour ites, his image stamped upon his coin: and so hath God. First, his laws and ordinances:
NONLATINALPHABET is the definition of it, The transgression of the Law, 1 Ioh. 3. 4. yea it is called destroying the Law, Psal. 119. 126. And know, that Gods Law, the least tittle of it, is more deare to him, than all the world.
is the definition of it, The Transgression of the Law, 1 John 3. 4. yea it is called destroying the Law, Psalm 119. 126. And know, that God's Law, the least tittle of it, is more deer to him, than all the world.
Divines say, it aspires unto infinity, the object against whom it is thus contrary unto, being God, who is infinite, they tell us, that objectively, sinne it selfe is infinite.
Divines say, it aspires unto infinity, the Object against whom it is thus contrary unto, being God, who is infinite, they tell us, that objectively, sin it self is infinite.
yet he (though without sinne ) being but made sinne by imputation, yet God spared him not: and because the creatures could not strike a stroake hard enough, he himselfe was pleased to bruise him, Esay 53. 16. He spared not his owne Sonne, Rom. 8. 32. His love might have overcome him, to have passed by it to his Sonne;
yet he (though without sin) being but made sin by imputation, yet God spared him not: and Because the creatures could not strike a stroke hard enough, he himself was pleased to bruise him, Isaiah 53. 16. He spared not his own Son, Rom. 8. 32. His love might have overcome him, to have passed by it to his Son;
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And as the person offended, aggravates the offence, as before, so also the person suffering, being God and man, argues the abounding sinfulnesse of it.
And as the person offended, aggravates the offence, as before, so also the person suffering, being God and man, argues the abounding sinfulness of it.
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and to abound to flowing over, and that is this, that the least sinne virtually more or lesse containes all sinne in the nature of it (I meane not that all are equall,
and to abound to flowing over, and that is this, that the least sin virtually more or less contains all sin in the nature of it (I mean not that all Are equal,
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because if it were as bad as God is good, how could he pardon it, subdue it, bring it to nothing as he doth? and then how could it have addition to it, one sin being more sinfull than another? Ezek. 8. 15. Iohn 19. 11. But yet it hath some analogie of being the chiefest evill, as God the chiefest good.
Because if it were as bad as God is good, how could he pardon it, subdue it, bring it to nothing as he does? and then how could it have addition to it, one since being more sinful than Another? Ezekiel 8. 15. John 19. 11. But yet it hath Some analogy of being the chiefest evil, as God the chiefest good.
but other evills become good, yea desirable when compared with it. Secondly, as God is the chiefest good, because he is the greatest happinesse to himselfe;
but other evils become good, yea desirable when compared with it. Secondly, as God is the chiefest good, Because he is the greatest happiness to himself;
and therefore the Apostle, when he would spek his worst of it, and wind up his expression hightest, usque ad hyperbolem, calls it by its own name, sinfull sinne, NONLATINALPHABET, Rom. 7. 13. that as in God being the greatest good, quicquid est in Deo est Deus ipse, therefore his attributes and names are but himselfe, idem praedicatur de seipso: so it is with sinne, quicquid est in peccato, peccatum est, &c. he can call it no worse than by its owne name, sinfull sinne.
and Therefore the Apostle, when he would speak his worst of it, and wind up his expression hightest, usque ad hyperbolem, calls it by its own name, sinful sin,, Rom. 7. 13. that as in God being the greatest good, quicquid est in God est Deus ipse, Therefore his attributes and names Are but himself, idem praedicatur de Seipso: so it is with sin, quicquid est in Peccato, peccatum est, etc. he can call it no Worse than by its own name, sinful sin.
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for if one sin abounds thus, what tongue can expresse, or heart can conceive their misery, who to use the Apostles phrase, 1 Cor. 15. are yet in their sinnes? that is, stand bound to God in their owne single bond onely, to answer for all their sinnes themselves;
for if one since abounds thus, what tongue can express, or heart can conceive their misery, who to use the Apostles phrase, 1 Cor. 15. Are yet in their Sins? that is, stand bound to God in their own single bound only, to answer for all their Sins themselves;
and cannot, in the estate wherein yet they stand of impenitencie and unbeleefe, plead the benefit of Christs death, to take off and ease them of the guilt of one sinne,
and cannot, in the estate wherein yet they stand of impenitency and unbelief, plead the benefit of Christ death, to take off and ease them of the guilt of one sin,
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which a man in Christ cannot be so fully said to doe, for hee hath a new creature in him that sinneth not, 1 Ioh. 3. 1, 9. that can say even when he sins, It is not I, but sinne.
which a man in christ cannot be so Fully said to do, for he hath a new creature in him that Sinneth not, 1 John 3. 1, 9. that can say even when he Sins, It is not I, but sin.
so sayes the Apostle, A man that provides not for his owne, is worse, &c. When therefore men make provision for the flesh, as the phrase is, Rom. 13. 14. have their Caterers and contrivers of their lusts,
so Says the Apostle, A man that provides not for his own, is Worse, etc. When Therefore men make provision for the Flesh, as the phrase is, Rom. 13. 14. have their Caterers and contrivers of their Lustiest,
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as when 'tis their element they drink in like water; their meat, they eate the bread of wickednesse, Prov. 1. 7. and it goes downe, and troubleth them not;
as when it's their element they drink in like water; their meat, they eat the bred of wickedness, Curae 1. 7. and it Goes down, and Troubles them not;
as when violence and oppression covers them as a garment, and pride compasseth them as a chaine, Psal. 73. their recreation also, It is a pastime for a foole to doe wickedly, he makes sport and brags of it, Prov. 10. 23. yea their health, being sick and discontented,
as when violence and oppression covers them as a garment, and pride Compasseth them as a chain, Psalm 73. their recreation also, It is a pastime for a fool to do wickedly, he makes sport and brags of it, Curae 10. 23. yea their health, being sick and discontented,
wee carry our soules, our precious soules, as precious water in a brittle glasse, soone cracked, and then we are spilt like water, which none can gather up againe;
we carry our Souls, our precious Souls, as precious water in a brittle glass, soon cracked, and then we Are spilled like water, which none can gather up again;
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in clay walls, full of cranyes, often but a little cold comes in, and blowes the candle out;) and then, without a through change of heart before, wrought from all sinne, to all godlinesse, they will die in their sinnes. And all,
in clay walls, full of cranyes, often but a little cold comes in, and blows the candle out;) and then, without a through change of heart before, wrought from all sin, to all godliness, they will die in their Sins. And all,
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And so it is intimated to be a punishment without measure, Ier. 30. 11. compared with Isa. 27. Punish them as I punish thee (sayes God to his owne) but I will punish thee in measure.
And so it is intimated to be a punishment without measure, Jeremiah 30. 11. compared with Isaiah 27. punish them as I Punish thee (Says God to his own) but I will Punish thee in measure.
therefore it is called a falling into Gods hands, Heb. 10. 31. which, as he sayes there, is fearfull. For if his breath blowes us to destruction, Iob 4. 9. for we are but dust heaps; yea, his nod, he nods to destruction, Psal. 80. 16. then what is the weight of his hands,
Therefore it is called a falling into God's hands, Hebrew 10. 31. which, as he Says there, is fearful. For if his breath blows us to destruction, Job 4. 9. for we Are but dust heaps; yea, his nod, he nods to destruction, Psalm 80. 16. then what is the weight of his hands,
even of those hands, which span the heavens, and hold the earth in the hollow of them? and if God take it into his hands to punish, he will be sure to doe unto the full.
even of those hands, which span the heavens, and hold the earth in the hollow of them? and if God take it into his hands to Punish, he will be sure to do unto the full.
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And if one sin deserves a hell, a punishment above measure, what will millions of millions doe? And we reade that every sinne shall receive a just recompence, Heb. 2. 3. oh let us then take heed of dying in our sinnes,
And if one since deserves a hell, a punishment above measure, what will millions of millions doe? And we read that every sin shall receive a just recompense, Hebrew 2. 3. o let us then take heed of dying in our Sins,
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And therefore if all this that I have said of it wil not engender answerable apprehensions of it in you, (this being but painting the toad, which you can look upon and handle without affrightment) I wish that if without danger you could but lay your eares to hell, that standing as it were behind the skreene, you might heare sinne spoken of in its owne dialect by the oldest sonnes of perdition there, to heare what Cain sayes of murthering his brother Abel; what Saul of his persecuting David, and the Priests of Iehovah; what Balaam and Achitophel say of their cursed counsels and policies;
And Therefore if all this that I have said of it will not engender answerable apprehensions of it in you, (this being but painting the toad, which you can look upon and handle without affrightment) I wish that if without danger you could but lay your ears to hell, that standing as it were behind the skreen, you might hear sin spoken of in its own dialect by the oldest Sons of perdition there, to hear what Cain Says of murdering his brother Abel; what Saul of his persecuting David, and the Priests of Jehovah; what balaam and Ahithophel say of their cursed Counsels and policies;
so carry any ones soule into those chambers of death, as Solomon calls them, and leading him through all, from chamber to chamber, shew him the visions of darknesse, and hee there heare all those bedlames cry out, one of this sinne, another of that,
so carry any ones soul into those chambers of death, as Solomon calls them, and leading him through all, from chamber to chamber, show him the visions of darkness, and he there hear all those bedlames cry out, one of this sin, Another of that,
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BUt what, doth sin so exceed in sinfulnesse, and is the venome of it boyled up to such a height of mischiefe, that there should be no name in heaven and earth able to grapple with it,
BUt what, does sin so exceed in sinfulness, and is the venom of it boiled up to such a height of mischief, that there should be no name in heaven and earth able to grapple with it,
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and destroy it? Is there no antidote, no balme in Gilead more soveraigne, than it is deadly? Surely yes, God would never have suffered so potent and malicious an enemy to have set foot in his dominions,
and destroy it? Is there no antidote, no balm in Gilead more sovereign, than it is deadly? Surely yes, God would never have suffered so potent and malicious an enemy to have Set foot in his Dominions,
which therefore is the top of his glory, as mediator, and his highest title, the memory of which he beares written in his name JESUS, for he shall save his people from their sinnes, Mat. 1. 21. And therefore the Apostle Paul, his chiefest Herauld, proclaimes this victory with a world of solemnity and triumph, 1 Cor. 15. 36. Oh death, where is thy sting? oh grave, where is thy victory? the sting of death is sinne, the strength of sinne is the Law:
which Therefore is the top of his glory, as Mediator, and his highest title, the memory of which he bears written in his name JESUS, for he shall save his people from their Sins, Mathew 1. 21. And Therefore the Apostle Paul, his chiefest Herald, proclaims this victory with a world of solemnity and triumph, 1 Cor. 15. 36. O death, where is thy sting? o grave, where is thy victory? the sting of death is sin, the strength of sin is the Law:
for thy first borne is but the fruit of thy body, and sinne is the sinne of thy soule, Mich. 6. 7. it must cost more to redeeme a soule than so, Psal. 49. 9. No, couldest thou bring rivers of teares, in stead of rivers of oyle;
for thy First born is but the fruit of thy body, and sin is the sin of thy soul, Mich. 6. 7. it must cost more to Redeem a soul than so, Psalm 49. 9. No, Couldst thou bring Rivers of tears, in stead of Rivers of oil;
If then we should goe a begging to all the Angels, who never sinned, let them lay all their stock together, it would begger them all to pay for one sinne:
If then we should go a begging to all the Angels, who never sinned, let them lay all their stock together, it would beggar them all to pay for one sin:
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for sinne is the transgression, the destruction of the Law, Psal. 109. 1. and the least NONLATINALPHABET is more worth than heaven, and all that is therein.
for sin is the Transgression, the destruction of the Law, Psalm 109. 1. and the least is more worth than heaven, and all that is therein.
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the Apostle compares to this very purpose, sinne and Christs righteousnesse together, Rom. 5. 15, 20. 'Tis true, sayes hee, that sinne abounds, and that one sinne, NONLATINALPHABET,
the Apostle compares to this very purpose, sin and Christ righteousness together, Rom. 5. 15, 20. It's true, Says he, that sin abounds, and that one sin,,
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abounds to flowing over, NONLATINALPHABET, sayes the Apostle, 1 Tim. 1. 14. as the sea doth above mote-hills, Malach. 7. 14. Though therefore it would undoe all the Angels,
abounds to flowing over,, Says the Apostle, 1 Tim. 1. 14. as the sea does above mote-hills, Malachi 7. 14. Though Therefore it would undo all the Angels,
yet Christs riches are unsearchable, Eph. 3. 8. hee hath such riches of merit, as are able to pay all thy debts the very first day of thy mariage with him,
yet Christ riches Are unsearchable, Ephesians 3. 8. he hath such riches of merit, as Are able to pay all thy debts the very First day of thy marriage with him,
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as Naomi said to Ruth, Is there yet any more sonnes in my wombe, that they may be your husbands? So say I, Hath God any more such sonnes? or is not this Christ good enough? or are we afraid of being happy too soon, in being married to him?
as Naomi said to Ruth, Is there yet any more Sons in my womb, that they may be your Husbands? So say I, Hath God any more such Sons? or is not this christ good enough? or Are we afraid of being happy too soon, in being married to him?
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But yet if we will have Christ indeed (without whom we are undone) how shall we thou continue in sinne, which is thus above measure sinfull? no not in one.
But yet if we will have christ indeed (without whom we Are undone) how shall we thou continue in sin, which is thus above measure sinful? no not in one.
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and then if upon this Christ appeares to him, and manifests himselfe, as his promise is to thē that seek him, Ioh. 14. 21. his heart thereupon will much more detest and loathe it:
and then if upon this christ appears to him, and manifests himself, as his promise is to them that seek him, John 14. 21. his heart thereupon will much more detest and loathe it:
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Thinkes he, Shall I live in that for which Christ died? shall that be my life, which was his death? did he that never knew sinne, undergoe the torment for it,
Thinks he, Shall I live in that for which christ died? shall that be my life, which was his death? did he that never knew sin, undergo the torment for it,
but Christ pardons none, hee doth not make new creatures, and all old things passe away, because he makes them friends, favourites to live with, and delight in;
but christ Pardons none, he does not make new creatures, and all old things pass away, Because he makes them Friends, favourites to live with, and delight in;
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and if men put on Christ, and have learned him, as the truth is in Iesus, they put off as concerning the former conversation the old man, with the deceitfull lusts;
and if men put on christ, and have learned him, as the truth is in Iesus, they put off as Concerning the former Conversation the old man, with the deceitful Lustiest;
and if we should expect salvation from him upon any other termes, we are deceived; for Christ is author of salvation to them onely that obey him, Heb. 5. 9.
and if we should expect salvation from him upon any other terms, we Are deceived; for christ is author of salvation to them only that obey him, Hebrew 5. 9.
First their unthankfulnesse, ver. 21. in despising the riches of Gods goodnesse, Chap. 2. 4. Secondly, of Rebellion, in sinning against knowledge: That when they knew him, they glorified him not as God.
First their unthankfulness, ver. 21. in despising the riches of God's Goodness, Chap. 2. 4. Secondly, of Rebellion, in sinning against knowledge: That when they knew him, they glorified him not as God.
for bringing in a long, large, and particular indictment of many severall sinnes, Idolatry, ver. 23. unnaturall uncleannesse, ver. 26. &c. and all kinds of unrighteousnesse, ver.
for bringing in a long, large, and particular indictment of many several Sins, Idolatry, ver. 23. unnatural uncleanness, ver. 26. etc. and all Kinds of unrighteousness, ver.
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That take any sinne thou thinkest most grosse, and view it barely in the act of it, put the act nakedly in the one scale, be it a sinne of uncleannesse, or drunkennesse;
That take any sin thou Thinkest most gross, and view it barely in the act of it, put the act nakedly in the one scale, be it a sin of uncleanness, or Drunkenness;
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and then put this circumstance which was added to it in the other scale, that before and when thou diddest it, thou knewest it to be a sinne, this alone weighs as much,
and then put this circumstance which was added to it in the other scale, that before and when thou didst it, thou Knewest it to be a sin, this alone weighs as much,
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that as it is said of Herod, that he added this to all his other sinnes, that he cast Iohn in prison, who told him of his Herodias, and so is made as much as all his former sinnes:
that as it is said of Herod, that he added this to all his other Sins, that he cast John in prison, who told him of his Herodias, and so is made as much as all his former Sins:
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so is this brought in here, that in and unto all their unrighteousnesse, this was added, they with-held the truth, the light of their consciences (which is as a Prophet from God) they did imprison in unrighteousnesse, ver. 18. And therefore when Daniel would convince Balshazzar of his deservednesse to lose his Kingdome,
so is this brought in Here, that in and unto all their unrighteousness, this was added, they withheld the truth, the Light of their Consciences (which is as a Prophet from God) they did imprison in unrighteousness, ver. 18. And Therefore when daniel would convince belshazzar of his deservedness to loose his Kingdom,
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and to shew he was too light, ver. 21, 22? he tells him how his father knew the God of heaven, and how that his knowledge cost him seven yeares the learning among wild beasts,
and to show he was too Light, ver. 21, 22? he tells him how his father knew the God of heaven, and how that his knowledge cost him seven Years the learning among wild beasts,
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Ile name no more, but give reasons and demonstrations for it. First, Demonstrations. The greatnesse of this kind of sinning might many wayes be made appeare;
I'll name no more, but give Reasons and demonstrations for it. First, Demonstrations. The greatness of this kind of sinning might many ways be made appear;
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yet because they ought to have knowne it, therefore for all their ignorance, he feared wrath would come upon all Israel. So also Lev. 5. 17. sinnes of ignorance were to be sacrificed for:
yet Because they ought to have known it, Therefore for all their ignorance, he feared wrath would come upon all Israel. So also Lev. 5. 17. Sins of ignorance were to be sacrificed for:
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yea and he abates something for such sinnes, because the creature hath a cloake, hath something to say for its selfe; (as Christ sayes, Iohn 15. 22.) but when against knowledge, they have no cloak.
yea and he abates something for such Sins, Because the creature hath a cloak, hath something to say for its self; (as christ Says, John 15. 22.) but when against knowledge, they have no cloak.
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and against knowledge, consider first, that if a man sin (suppose the act the same) out of ignorance meerly, there may be a supposition, that if hee had knowne it, he would not have done it;
and against knowledge, Consider First, that if a man since (suppose the act the same) out of ignorance merely, there may be a supposition, that if he had known it, he would not have done it;
Secondly, the vast difference that in Gods account is put betweene sinnes of knowledge, and of ignorance, will appeare by the different respect and regard that God hath to them, in the repentance he requires and accepts for them;
Secondly, the vast difference that in God's account is put between Sins of knowledge, and of ignorance, will appear by the different respect and regard that God hath to them, in the Repentance he requires and accepts for them;
but to lye in a sinne of knowledge, is not compatible with grace: but unlesse a man maintaineth a constant fight against it, hateth it, confesseth it, forsaketh it, hee cannot have mercy.
but to lie in a sin of knowledge, is not compatible with grace: but unless a man maintaineth a constant fight against it, hates it, Confesses it, Forsaketh it, he cannot have mercy.
Thirdly, yet farther in the third place, so vast is the difference, that some kind of sins committed out of and against knowledge, utterly exclude from mercy for time to come;
Thirdly, yet farther in the third place, so vast is the difference, that Some kind of Sins committed out of and against knowledge, utterly exclude from mercy for time to come;
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and in these sins, as himselfe sayes, not sinning willingly herein onely, but being carried on with fury, as hot and as forward as the Pharisees that sinned that sinne:
and in these Sins, as himself Says, not sinning willingly herein only, but being carried on with fury, as hight and as forward as the Pharisees that sinned that sin:
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Though it was ignorantly done, yet there was need of mercie: but yet in that he did it but ignorantly, there was a capacity and place for mercie, which otherwise had not beene.
Though it was ignorantly done, yet there was need of mercy: but yet in that he did it but ignorantly, there was a capacity and place for mercy, which otherwise had not been.
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But thus to sin after a man hath received the knowledge of the truth, shuts a man out from mercie, Heb. 10. and there is no more sacrifice for sinne, for such sins;
But thus to sin After a man hath received the knowledge of the truth, shuts a man out from mercy, Hebrew 10. and there is no more sacrifice for sin, for such Sins;
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For sins against the Law, though against knowledge, there was an atonement, as appeares Levit. 6. from the 1. verse to the 8. where hee instanceth in forswearing: But to persecute the Saints, and Christs truth, with malice, after knowledge of it, there is no more sacrifice:
For Sins against the Law, though against knowledge, there was an atonement, as appears Levit. 6. from the 1. verse to the 8. where he Instanceth in forswearing: But to persecute the Saints, and Christ truth, with malice, After knowledge of it, there is no more sacrifice:
And therefore to sinne presumptuously (which is all one) and to sinne against knowledge, (as appears Numb. 15. 26, 27, 28, 29, 30. it being there opposed to sinning out of ignorance, (such a sinne as David did, of whom it is said, 2 Sam. 12. 9. that he despised the word of the Lord:
And Therefore to sin presumptuously (which is all one) and to sin against knowledge, (as appears Numb. 15. 26, 27, 28, 29, 30. it being there opposed to sinning out of ignorance, (such a sin as David did, of whom it is said, 2 Sam. 12. 9. that he despised the word of the Lord:
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So in Davids account, Psal. 19. 12, 13. For first he prayes, Lord keepe me from secret sinnes, (which he maketh sinnes of ignorance) and then next he prayes against presumptuous sinnes, (which,
So in Davids account, Psalm 19. 12, 13. For First he prays, Lord keep me from secret Sins, (which he makes Sins of ignorance) and then next he prays against presumptuous Sins, (which,
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so as knowledge is the Parent of it, it is after receiving the knowledge of the truth, Heb. 10. 27, 28. These are the Demonstrations of it, the Reasons are
so as knowledge is the Parent of it, it is After receiving the knowledge of the truth, Hebrew 10. 27, 28. These Are the Demonstrations of it, the Reasons Are
and therefore Christ speaking of the gift of knowledge, and giving the reason why it so greatly condemneth, Luke 12. 48. sayes, For to whom [ much ] is given, much is required.
and Therefore christ speaking of the gift of knowledge, and giving the reason why it so greatly Condemneth, Lycia 12. 48. Says, For to whom [ much ] is given, much is required.
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They acknowledged their foolish wisdome in morall and naturall Philosophie, their greatest excellencie: and therefore Plato thank'd God for three things;
They acknowledged their foolish Wisdom in moral and natural Philosophy, their greatest excellency: and Therefore Plato thanked God for three things;
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And Soloman, of all vanities sayes this is the best vanity, and that it exceeds folly, as light doth darknesse, Eccles. 2. But surely much more is the knowledge of the Law, and of God, as we have it revealed to us;
And Solomon, of all vanities Says this is the best vanity, and that it exceeds folly, as Light does darkness, Eccles. 2. But surely much more is the knowledge of the Law, and of God, as we have it revealed to us;
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For secondly, God hath appointed knowledge as the immediate guide of men in all their wayes, to bring them to salvation and repentance, for to that it leads them. It is that same NONLATINALPHABET, as the Philosopher call'd it:
For secondly, God hath appointed knowledge as the immediate guide of men in all their ways, to bring them to salvation and Repentance, for to that it leads them. It is that same, as the Philosopher called it:
That as in Kingdomes, God measures out the wickednesse thereof, and so his punishments accordingly, principally, by the guides, the governors thereof, what they are, and what they doe;
That as in Kingdoms, God measures out the wickedness thereof, and so his punishments accordingly, principally, by the guides, the Governors thereof, what they Are, and what they do;
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Thus if a man thinkes a thing (which is in it selfe common and indifferent ) to be a sinne, and forbidden, (as Rom. 14. 4.) although the Law forbids it not,
Thus if a man thinks a thing (which is in it self Common and indifferent) to be a sin, and forbidden, (as Rom. 14. 4.) although the Law forbids it not,
yet to him it is uncleane, though in Christ it is not uncleane, that is, by the Law of Christ. For, this his knowledge and judgement of the thing hath to him the force of a Law:
yet to him it is unclean, though in christ it is not unclean, that is, by the Law of christ. For, this his knowledge and judgement of the thing hath to him the force of a Law:
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for it propounds it to him as a Law, and as from God; which reason of his, God hath appointed as his immediate guide: and the will is to follow nothing that is evill, which is represented to it, as evill;
for it propounds it to him as a Law, and as from God; which reason of his, God hath appointed as his immediate guide: and the will is to follow nothing that is evil, which is represented to it, as evil;
So that erroneous knowledge, though against the Law, is a law to me, though not per se, yet per accidens. Now therefore if to go against a false light of conscience be yet a sinne,
So that erroneous knowledge, though against the Law, is a law to me, though not per se, yet per Accidents. Now Therefore if to go against a false Light of conscience be yet a sin,
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and therefore in sinning against knowledge, though a man doth not commit two distinct sinnes, yet the knowledge of it doth adde a further degree of sinfulnesse to it:
and Therefore in sinning against knowledge, though a man does not commit two distinct Sins, yet the knowledge of it does add a further degree of sinfulness to it:
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so as the more they are promulged and knowne, the more is the force of their binding, and so the greater guilt. Therefore Deut. 11. 12. 3. 8. God straitens the cords more, the binding force of the law more upon those Jewes consciences, to whom he at the first personally with majesty had promulgated it,
so as the more they Are promulged and known, the more is the force of their binding, and so the greater guilt. Therefore Deuteronomy 11. 12. 3. 8. God straitens the cords more, the binding force of the law more upon those Jews Consciences, to whom he At the First personally with majesty had promulgated it,
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And therefore Numbers 15. 30. He that sinnes out of knowledge, is said to reproach the Lord, and to despise the word. And therefore Saul sinning against knowledge, Samuel calleth it rebellion: and though it were but in a small thing,
And Therefore Numbers 15. 30. He that Sins out of knowledge, is said to reproach the Lord, and to despise the word. And Therefore Saul sinning against knowledge, Samuel calls it rebellion: and though it were but in a small thing,
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Fiftly, the more knowledge a man sinneth against, the more the will of the sinner is discovered to be for sinne, as sinne. Now voluntarium est regula & mensur a actionum moralium:
Fifty, the more knowledge a man Sinneth against, the more the will of the sinner is discovered to be for sin, as sin. Now Voluntary est regula & mensur a actionum Moralium:
and therefore the highest degree of sinning is exprest to us by sinning willingly, and this after knowledge, Heb. 10. Now though an ignorant man commits the act as willingly,
and Therefore the highest degree of sinning is expressed to us by sinning willingly, and this After knowledge, Hebrew 10. Now though an ignorant man commits the act as willingly,
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There are many sinnes doe passe from a man with his knowledge, which yet are not against knowledge. This is to be observed for the removall of a scruple which may arise in some that are godly, who else may be wounded with this doctrine through a mistake.
There Are many Sins do pass from a man with his knowledge, which yet Are not against knowledge. This is to be observed for the removal of a scruple which may arise in Some that Are godly, who Else may be wounded with this Doctrine through a mistake.
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A regenerate man is, and must needs be supposed guilty of more knowne sinnes, than an unregenerate man: and yet he commits fewer against knowledge, than he.
A regenerate man is, and must needs be supposed guilty of more known Sins, than an unregenerate man: and yet he commits fewer against knowledge, than he.
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For he takes notice of every sinfull disposition that is stirring in him, every by-end, every contrariety unto holinesse, deadnesse to duty, reluctancie to spirituall duties:
For he Takes notice of every sinful disposition that is stirring in him, every by-end, every contrariety unto holiness, deadness to duty, reluctancy to spiritual duties:
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Here now we sinne not onely with knowledge, but against knowledge: because knowledge stept in, and opposed us in it, comes to interrupt and prevent us:
Here now we sin not only with knowledge, but against knowledge: Because knowledge stepped in, and opposed us in it, comes to interrupt and prevent us:
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when a dutie and a sinne are brought before knowledge, as Barrabas and Christ afore Pilate, and thy knowledge doth againe and againe tell thee such a sinne is a great sinne,
when a duty and a sin Are brought before knowledge, as Barabbas and christ afore Pilate, and thy knowledge does again and again tell thee such a sin is a great sin,
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here knowledge is indeed sinned against, yet but collaterally, and as a stander by, but as a circumstance onely, shot at per accidens, concomitanter, and by the by,
Here knowledge is indeed sinned against, yet but collaterally, and as a stander by, but as a circumstance only, shot At per Accidents, Concomitantly, and by the by,
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as Plato sayes, men of knowledge, sunt ad mendacia potentiores & sapientiores: whereas fooles, though they would lye, yet often tell truth ere they are aware.
as Plato Says, men of knowledge, sunt ad Lies potentiores & sapientiores: whereas Fools, though they would lie, yet often tell truth ere they Are aware.
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not onely by finding out some cunning artificiall colour, as David did in the matter of Vriah — Chance of warre (sayes he) falls to all alike: but when men are so impudently hypocriticall,
not only by finding out Some cunning artificial colour, as David did in the matter of Uriah — Chance of war (Says he) falls to all alike: but when men Are so impudently hypocritical,
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when it may be said of men, as the Apostle doth of the Hebrewes, Chap. 5. 12. That for the time they have had to learn, they might have beene teachers;
when it may be said of men, as the Apostle does of the Hebrews, Chap. 5. 12. That for the time they have had to Learn, they might have been Teachers;
and observing what hee daily sees and heares about his trade, might have got for his time much knowledge in his trade, whereby he might have saved his master much, which hee now hath lost him;
and observing what he daily sees and hears about his trade, might have god for his time much knowledge in his trade, whereby he might have saved his master much, which he now hath lost him;
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And therefore even they who thought ignorance in it selfe no sin (wherein they erred) yet the neglect of knowledge upon this very ground, they thought a great sinne,
And Therefore even they who Thought ignorance in it self no since (wherein they erred) yet the neglect of knowledge upon this very ground, they Thought a great sin,
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For so the Apostle brings in this here in the 20. verse, that the power of God being cleerly seen in the creatures, they neglecting to spell and reade it,
For so the Apostle brings in this Here in the 20. verse, that the power of God being clearly seen in the creatures, they neglecting to spell and read it,
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as if all his sinnes had beene committed against knowledge, because hee refused to know. The fourth is to hate the light, and to endevour to extinguish it.
as if all his Sins had been committed against knowledge, Because he refused to know. The fourth is to hate the Light, and to endeavour to extinguish it.
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For when any mans light is lost and turned into darknesse by sinning, then, as Christ sayes, how great is that darknesse? When good lawes are not onely not enacted and embraced,
For when any men Light is lost and turned into darkness by sinning, then, as christ Says, how great is that darkness? When good laws Are not only not enacted and embraced,
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Also verse 10. corrupting themselves in what they know naturally. Fiftly, Men sinne against knowledge yet worse, when they hold opinion against their knowledge.
Also verse 10. corrupting themselves in what they know naturally. Fifty, Men sin against knowledge yet Worse, when they hold opinion against their knowledge.
which they know to be a lye, or else they should not be said to speake lyes in hypocrisie; but they doe it to maintaine their honour and greatnesse, which must downe, if their doctrine prove false:
which they know to be a lie, or Else they should not be said to speak lies in hypocrisy; but they do it to maintain their honour and greatness, which must down, if their Doctrine prove false:
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and though many are given up to beleeve their lyes, 2 Thes. 2. 11. as a punishment of their not loving the truth; yet others of them shall know they are lies,
and though many Are given up to believe their lies, 2 Thebes 2. 11. as a punishment of their not loving the truth; yet Others of them shall know they Are lies,
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These are the two causes given of perverting the truth, 1 Tim. 6. 4, 5. namely, pride and covetousnesse, and supposing gaine godlinesse, and so fashioning their religion accordingly:
These Are the two Causes given of perverting the truth, 1 Tim. 6. 4, 5. namely, pride and covetousness, and supposing gain godliness, and so fashioning their Religion accordingly:
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He speakes it of opinions, or practices about things indifferent, which might scandalize the weake; but if thou hast knowledge, which may edifie thy brother, thou oughtest to communicate it.
He speaks it of opinions, or practices about things indifferent, which might scandalise the weak; but if thou hast knowledge, which may edify thy brother, thou Ought to communicate it.
Socrates, knowing there was but one God, said, in his Apologie for his life, that if they would give him life, upon condition to keep that truth to himselfe,
Socrates, knowing there was but one God, said, in his Apology for his life, that if they would give him life, upon condition to keep that truth to himself,
and I remember he expresseth his resolution in words very nigh the same words the Apostles used, Acts 4. 20. whether it be better to obey God than men, judge you:
and I Remember he Expresses his resolution in words very High the same words the Apostles used, Acts 4. 20. whither it be better to obey God than men, judge you:
and, we cannot but teach the things wee have heard and seene, sayes Christ: for knowledge is a thing will boyle within a man forvent, and cannot be imprisoned:
and, we cannot but teach the things we have herd and seen, Says christ: for knowledge is a thing will boil within a man forvent, and cannot be imprisoned:
Hast thou knowledge of God and of his wayes, thou canst not but speake (if withall thou hast but a good heart) to all in the familie, to thy wife in thy bosome, &c. God took it for granted, that Abraham would teach his children what he should know from him:
Hast thou knowledge of God and of his ways, thou Canst not but speak (if withal thou hast but a good heart) to all in the family, to thy wife in thy bosom, etc. God took it for granted, that Abraham would teach his children what he should know from him:
So they ( Acts 4. 16.) could not deny but a great miracle was done by the Apostles (say themselves) but that it spread no further, let us threaten them,
So they (Acts 4. 16.) could not deny but a great miracle was done by the Apostles (say themselves) but that it spread no further, let us threaten them,
if wee could we would, but it was too manifest it was the truth. So when Masters keep their servants from the meanes of knowledge, they are thus guilty.
if we could we would, but it was too manifest it was the truth. So when Masters keep their Servants from the means of knowledge, they Are thus guilty.
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they would have had him say that Christ was a sinner, when through the small light he had, hee judged it evident enough, that a sinner should not doe such a miracle,
they would have had him say that christ was a sinner, when through the small Light he had, he judged it evident enough, that a sinner should not do such a miracle,
And so Iezabel made the Judges, and witnesses sinne against conscience in accusing Naboth: and so some of the Gentiles, that would hold correspondencie with the Jewes, would have constrained the Galathians to be circumcised, Gal. 6. 12. Those that knew that circumcision was to be abolisht,
And so Jezebel made the Judges, and Witnesses sin against conscience in accusing Naboth: and so Some of the Gentiles, that would hold correspondency with the Jews, would have constrained the Galatians to be circumcised, Gal. 6. 12. Those that knew that circumcision was to be abolished,
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or who will not doe unlawfull businesses on the Sabbath day, and pleads conscience, wilt thou smite him and whip him? God will smite thee, thou whited wall.
or who will not do unlawful businesses on the Sabbath day, and pleads conscience, wilt thou smite him and whip him? God will smite thee, thou whited wall.
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How darest thou smite him, and so cause him to doe that for which God will whip him worser? Shew mercy to those under you, enforme their consciences, wring them not, you may hap to break the wards if you doe.
How Darest thou smite him, and so cause him to do that for which God will whip him Worse? Show mercy to those under you, inform their Consciences, wring them not, you may hap to break the wards if you do.
Now for sinnes committed collaterally, or per modum circumstantia (that I may so expresse it) against knowledge, they are done either when particular acts of sinne are committed, and duties omitted, against light and knowledge;
Now for Sins committed collaterally, or per modum Circumstance (that I may so express it) against knowledge, they Are done either when particular acts of sin Are committed, and duties omitted, against Light and knowledge;
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For the first, because particular acts of sin committed against knowledge are infinite, and there will be no end of instancing in particulars, therefore I will not insist:
For the First, Because particular acts of since committed against knowledge Are infinite, and there will be no end of instancing in particulars, Therefore I will not insist:
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So if a man should marry one, whom it is unlawfull for him to marry, (as Herod did) though that sinfull act of espousals, whereby they entred into it, was soon dispatcht;
So if a man should marry one, whom it is unlawful for him to marry, (as Herod did) though that sinful act of espousals, whereby they entered into it, was soon dispatched;
I doe not say, that all, who doe not come in to professe Christ, and that doe not joyne themselves with his people, that they goe on against knowledge;
I do not say, that all, who do not come in to profess christ, and that do not join themselves with his people, that they go on against knowledge;
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but when men are convinced of the truth, and necessity of professing and confessing of it even unto salvation, (as the Apostle speaks, Rom. 10) and yet out of fear,
but when men Are convinced of the truth, and necessity of professing and confessing of it even unto salvation, (as the Apostle speaks, Rom. 10) and yet out of Fear,
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Yet Ioh. 12. 42. it is said, though they thus beleeved on him, yet they durst not confesse him for feare of the Iewes, and of the Pharises, and of being put out of the Synagogues.
Yet John 12. 42. it is said, though they thus believed on him, yet they durst not confess him for Fear of the Iewes, and of the Pharisees, and of being put out of the Synagogues.
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for they willingly remaine all their dayes amongst them, whom they know to be goats, and refuse the company, and fould, and food, and marks of the sheep;
for they willingly remain all their days among them, whom they know to be Goats, and refuse the company, and fouled, and food, and marks of the sheep;
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and that was the condition, and hee knew heaven was worth it, and was convinced of the truth herein, that thus he ought to doe, for he went away sorrowfull:
and that was the condition, and he knew heaven was worth it, and was convinced of the truth herein, that thus he ought to do, for he went away sorrowful:
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when they have gone on a little while longer, to adde drunkennesse to thirst, they doe thereby professe that there is a work of grace, which they must attaine to, ere they can be in the state of grace:
when they have gone on a little while longer, to add Drunkenness to thirst, they do thereby profess that there is a work of grace, which they must attain to, ere they can be in the state of grace:
When men know the curses due to their present estate, and yet say as hee, Deut. 29. 19. I will goe on in the way of my heart, and shall have peace afterward.
When men know the curses due to their present estate, and yet say as he, Deuteronomy 29. 19. I will go on in the Way of my heart, and shall have peace afterwards.
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This man sinnes most highly, and therefore Gods wrath smoakes against that man, and he sayes of him, that he will not be mercifull to him, in that place.
This man Sins most highly, and Therefore God's wrath smokes against that man, and he Says of him, that he will not be merciful to him, in that place.
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Thirdly, sunk and broken professors, such cannot but goe on in a bad estate against knowledge, when either men are falne from the practice and profession of what is good, which once they thought necessarie to salvation;
Thirdly, sunk and broken professors, such cannot but go on in a bad estate against knowledge, when either men Are fallen from the practice and profession of what is good, which once they Thought necessary to salvation;
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or when they continue to hold forth their profession in Hypocrisie. Those that have escaped the pollutions of the world, through the knowledge of Iesus Christ, but are returned to their vomit againe, some of these are ingenious,
or when they continue to hold forth their profession in Hypocrisy. Those that have escaped the pollutions of the world, through the knowledge of Iesus christ, but Are returned to their vomit again, Some of these Are ingenious,
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Now a lye is a sin of all others most against knowledge, and indeed against a double knowledge, both facti and juris: & so is this. 1. That they professe themselves to be that they know they are not. 2. That they will not endevour after that state they know they ought to get into, if ever saved.
Now a lie is a since of all Others most against knowledge, and indeed against a double knowledge, both facti and Juris: & so is this. 1. That they profess themselves to be that they know they Are not. 2. That they will not endeavour After that state they know they ought to get into, if ever saved.
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therefore their punishment is made the regula of all other wicked mens; as when it is said, that other sinners shall have their portion with Hypocrites:
Therefore their punishment is made the regula of all other wicked men's; as when it is said, that other Sinners shall have their portion with Hypocrites:
so among men, such grosse Hypocrites, their punishment is made the rule, and so the chiefe of all kind of torments, which sinners of the sonnes of men shall undergoe.
so among men, such gross Hypocrites, their punishment is made the Rule, and so the chief of all kind of torments, which Sinners of the Sons of men shall undergo.
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For if, as in the Rom. 2. 4. to go on in sinne, when a man [ knowes not, ] that is, considers not that Gods mercy leads him to repentance, is made the signe and effect of a very hard heart, treasuring up wrath, then much more,
For if, as in the Rom. 2. 4. to go on in sin, when a man [ knows not, ] that is, considers not that God's mercy leads him to Repentance, is made the Signen and Effect of a very hard heart, treasuring up wrath, then much more,
when thou knowest and considerest thou art in an impenitent condition, and hast many motions leading thee to repentance, is thy heart then to be accounted hard? When a man commits a particular act against knowledge, he haply and usually still thinks his estate may be good,
when thou Knowest and Considerest thou art in an impenitent condition, and hast many motions leading thee to Repentance, is thy heart then to be accounted hard? When a man commits a particular act against knowledge, he haply and usually still thinks his estate may be good,
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but when a man knowes his estate bad, and that he is without God in the world, and yet goes on, he doth hereby cast away the Lord, and professeth he cares not for him,
but when a man knows his estate bad, and that he is without God in the world, and yet Goes on, he does hereby cast away the Lord, and Professes he Cares not for him,
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when a man knowes that he is condemned already, as being impenitent, and that all his eternall estate lyes upon the non-payment of such duties of repentance, &c. and that the guilt of all his sinnes will come in upon him,
when a man knows that he is condemned already, as being impenitent, and that all his Eternal estate lies upon the nonpayment of such duties of Repentance, etc. and that the guilt of all his Sins will come in upon him,
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and that an execution is out, and yet goes on, this is more than to commit one act against knowledge, whereby he thinks he brings upon himself but the guilt of that one sinne;
and that an execution is out, and yet Goes on, this is more than to commit one act against knowledge, whereby he thinks he brings upon himself but the guilt of that one sin;
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The first rule is, The more thou knewest, and didst consider the issues and consequents of that sinne thou didst commit, the more thou sinnest against conscience in it:
The First Rule is, The more thou Knewest, and didst Consider the issues and consequents of that sin thou didst commit, the more thou Sinnest against conscience in it:
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and yet thou goest on to doe it, in this case men are said to choose death, and to love it, Prov. 3. 36. When a man considers, that the way to the whorehouse are the wayes to death (as Solomon speaks) So when thou a professor considerest with thy selfe before, This sinne will prove scandalous,
and yet thou goest on to do it, in this case men Are said to choose death, and to love it, Curae 3. 36. When a man considers, that the Way to the whorehouse Are the ways to death (as Solomon speaks) So when thou a professor Considerest with thy self before, This sin will prove scandalous,
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How often did mercy come in, and tell thee, that if thou lookest for any hope or part in it, thou shouldest not doe such an evill? how often came that in, Shall I doe this, and sinne against God? did any Scripture come in to testifie against thee in the nick? did God send in the remembrance of such a mercie past, to perswade thee;
How often did mercy come in, and tell thee, that if thou Lookest for any hope or part in it, thou Shouldst not do such an evil? how often Come that in, Shall I do this, and sin against God? did any Scripture come in to testify against thee in the neck? did God send in the remembrance of such a mercy past, to persuade thee;
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and countermand the motions of sin, when therefore thou dost it, maugre all such debates and motives to the contrary, this is much against knowledg, and very heynous.
and countermand the motions of since, when Therefore thou dost it, maugre all such debates and motives to the contrary, this is much against knowledge, and very heinous.
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Therefore the Pharises, Luke 7. 30. are said to have rejected the counsell of God, NONLATINALPHABET, in or against themselves: the words will beare either:
Therefore the Pharisees, Lycia 7. 30. Are said to have rejected the counsel of God,, in or against themselves: the words will bear either:
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and with testimonies, out of which a man meets with such places, wherein againe and againe in reading of it, such a practice is condemned, and observes it;
and with testimonies, out of which a man meets with such places, wherein again and again in reading of it, such a practice is condemned, and observes it;
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But yet further, God to aggravate his sinne to the highest, orders it so, that Christ should tell him of it when he was to goe about it, pronounceth a woe to him, Iohn 22. 22. that it had beene good for that man that he had never beene borne.
But yet further, God to aggravate his sin to the highest, order it so, that christ should tell him of it when he was to go about it, pronounceth a woe to him, John 22. 22. that it had been good for that man that he had never been born.
But yet a more cleare evidence of this is that instance of Pilate, whom God many wayes would have stopt in his sinne of condemning Christ, who examining him before the Pharises, he could finde no fault with him,
But yet a more clear evidence of this is that instance of Pilate, whom God many ways would have stopped in his sin of condemning christ, who examining him before the Pharisees, he could find no fault with him,
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when he sent him to Herod, as being willing to rid his owne hands of him, Herod also found nothing worthy of death in him, verse 15. which was another witnesse might have confirmed him concerning Christs innocencie.
when he sent him to Herod, as being willing to rid his own hands of him, Herod also found nothing worthy of death in him, verse 15. which was Another witness might have confirmed him Concerning Christ innocence.
Yea yet further, that the fact might be more aggravated, a most notorious murtherers life must be put into the scale with Christs, and either the one or the other condemned:
Yea yet further, that the fact might be more aggravated, a most notorious murderers life must be put into the scale with Christ, and either the one or the other condemned:
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and when the people yet chose Barrabas, why (sayes Pilate ) what evill hath he done? ver. 22. then he distinctly knew and considered, that he was delivered up through envie:
and when the people yet chosen Barabbas, why (Says Pilate) what evil hath he done? ver. 22. then he distinctly knew and considered, that he was Delivered up through envy:
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Yea and when hee was upon the bench, and ready to pronounce sentence, as it were, God admonisht him by his owne wife, Mat. 27. 19. whom God himselfe had admonished in a dreame, she sending him word shee had suffered many things by reason of him that night,
Yea and when he was upon the bench, and ready to pronounce sentence, as it were, God admonished him by his own wife, Mathew 27. 19. whom God himself had admonished in a dream, she sending him word she had suffered many things by reason of him that night,
and stops them in their way, as hee did Balaam; reproves them, as he did him by a dumbe Asse, 2 Pet. 2. 16. so there by some silent passage of providence,
and stops them in their Way, as he did balaam; reproves them, as he did him by a dumb Ass, 2 Pet. 2. 16. so there by Some silent passage of providence,
First, the lesse passion, or inward violence or temptation to a sinne committed against knowledg, the greater sinne against knowledge it is argued to be:
First, the less passion, or inward violence or temptation to a sin committed against knowledge, the greater sin against knowledge it is argued to be:
and therefore though it was against knowledge, yet the lesse against knowledge, because knowledge had laesam operationem, it had not its perfect worke upon his heart:
and Therefore though it was against knowledge, yet the less against knowledge, Because knowledge had laesam operationem, it had not its perfect work upon his heart:
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but went of himselfe, and made the offer to the Pharisees, sought how conveniently to doe it, plotted to doe it, had his wits about him, had time to think of it,
but went of himself, and made the offer to the Pharisees, sought how conveniently to do it, plotted to do it, had his wits about him, had time to think of it,
Secondly, the more sorrow, renisus, or reluctancie, and regreeting of mind there is against a sinne, 'tis a sign that the knowledge of it is the stronger,
Secondly, the more sorrow, Renewal, or reluctancy, and regreeting of mind there is against a sin, it's a Signen that the knowledge of it is the Stronger,
for that gaine-saying and displeasure of the minde against it, ariseth from the strength and violent beating of the pulse of conscience, and opposition of it against the sinne, it springs from the greater and deeper apprehension of the evill of the sinne in the action, which is then in doing;
for that gainsaying and displeasure of the mind against it, arises from the strength and violent beating of the pulse of conscience, and opposition of it against the sin, it springs from the greater and Deeper apprehension of the evil of the sin in the actium, which is then in doing;
This argued Herods sinne to be much against knowledge (as indeed it was) Mark 6. 26. the text sayes, he was exceeding sorrowfull: now that he could not have beene,
This argued Herods sin to be much against knowledge (as indeed it was) Mark 6. 26. the text Says, he was exceeding sorrowful: now that he could not have been,
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and in this case the sinne is also hereby made so much the greater, in that Conscience doth stir up a contrary violent passion in the heart against the temptation,
and in this case the sin is also hereby made so much the greater, in that Conscience does stir up a contrary violent passion in the heart against the temptation,
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Thirdly, on the contrary, the more hardnesse of heart there is, and want of tendernesse, in committing that sinne, which a man knowes to be a sinne, it is argued thereby to be the greater sinne against knowledge;
Thirdly, on the contrary, the more hardness of heart there is, and want of tenderness, in committing that sin, which a man knows to be a sin, it is argued thereby to be the greater sin against knowledge;
and doe make them in the end past feeling. And therefore in 1 Tim. 4. 2. sinning against knowledge is made the cause of a seared conscience, they speak lyes in Hypocrisie:
and do make them in the end passed feeling. And Therefore in 1 Tim. 4. 2. sinning against knowledge is made the cause of a seared conscience, they speak lies in Hypocrisy:
and therefore knowingly that they are lyes, and such lyes as damne others as well as themselves, which who beleeve are damned, 2 Thes. 2. 11, 12. and if so, no wonder if it followes, having their Consciences seared with an hot iron.
and Therefore knowingly that they Are lies, and such lies as damn Others as well as themselves, which who believe Are damned, 2 Thebes 2. 11, 12. and if so, no wonder if it follows, having their Consciences seared with an hight iron.
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It is not a cold iron will seare their consciences, and make them insensible, but an hot iron, a burning and a shining light, which once having had place in their consciences,
It is not a cold iron will sear their Consciences, and make them insensible, but an hight iron, a burning and a shining Light, which once having had place in their Consciences,
Thus having given such rules, whereby you may estimate the sinfulnesse of particular acts, I will now proceed to other wayes, aggravations taken from the kind of knowledge a man sins against, to sin against what kind of knowledge is most hainous and dangerous;
Thus having given such rules, whereby you may estimate the sinfulness of particular acts, I will now proceed to other ways, aggravations taken from the kind of knowledge a man Sins against, to sin against what kind of knowledge is most heinous and dangerous;
All these five rules being applicable and common both to particular acts against knowledge, and also lying in an estate of impenitencie against knowledge,
All these five rules being applicable and Common both to particular acts against knowledge, and also lying in an estate of impenitency against knowledge,
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as 1. self-uncleannesse, ver. 24. NONLATINALPHABET, that is, alone by themselves: so Beza and Theophilact understand it, which he makes there the first degree of unnaturall uncleannesse, which is therefore unnaturall,
as 1. self-uncleanness, ver. 24., that is, alone by themselves: so Beza and Theophilact understand it, which he makes there the First degree of unnatural uncleanness, which is Therefore unnatural,
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because thou destroyest that which nature gave thee for propagation, quod perdis homo est. Then 2. the uncleane love of boyes, men burning in lust with men, ver.
Because thou destroyest that which nature gave thee for propagation, quod Perdis homo est. Then 2. the unclean love of boys, men burning in lust with men, ver.
So for men to be disobedient to Parents, stubborne to them, and without naturall affection, as the Apostle sayes, ver. 30, 31. this is against nature, even the instinct of it.
So for men to be disobedient to Parents, stubborn to them, and without natural affection, as the Apostle Says, ver. 30, 31. this is against nature, even the instinct of it.
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or if you see one cruell and unmercifull, which is another reckoned up, ver. 31. there being usually principles of pitty in all mens natures, by nature;
or if you see one cruel and unmerciful, which is Another reckoned up, ver. 31. there being usually principles of pity in all men's nature's, by nature;
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So covenant-breakers, and lying, and forswearing, mentioned ver. 30. inventers of evill, and truce-breakers, are sins against nature, and natural light;
So Covenant-breakers, and lying, and forswearing, mentioned for. 30. inventers of evil, and Truce-breakers, Are Sins against nature, and natural Light;
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Secondly, to sin against that light which thou didst suck in, when thou wert young, to sin against the light of thy education, this is an aggravation, and a great one.
Secondly, to sin against that Light which thou didst suck in, when thou Wertenberg young, to sin against the Light of thy education, this is an aggravation, and a great one.
There is a Catechisme of a blessed mother Bathsheba, which shee taught Solomon when a child, put in among the records of sacred Writ, Prov. 31. wherein she counsels him betimes, not to give his strength to women;
There is a Catechism of a blessed mother Bathsheba, which she taught Solomon when a child, put in among the records of sacred Writ, Curae 31. wherein she Counsels him betimes, not to give his strength to women;
and because it is incident to Kings most, they having all pleasures at command, she tells him particularly, it destroyes Kings: and so also not to drink wine, was another instruction there he was forewarned of:
and Because it is incident to Kings most, they having all pleasures At command, she tells him particularly, it Destroys Kings: and so also not to drink wine, was Another instruction there he was forewarned of:
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So Ierem. 2. 2. Goe and cry to them, Iremember the kindnesse and towardlinesse of thy youth: he puts them in mind of their education by Moses their Tutor, and their forwardnesse then.
So Jeremiah 2. 2. Go and cry to them, Iremember the kindness and towardliness of thy youth: he puts them in mind of their education by Moses their Tutor, and their forwardness then.
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3. this he brings to aggravate their back-sliding, ver. 5. Therefore the Apostle urgeth it as a strong argument to Timothie, to goe on to persevere in grace and goodnesse, That he had knowne the Scriptures from a child:
3. this he brings to aggravate their backsliding, ver. 5. Therefore the Apostle urges it as a strong argument to Timothy, to go on to persevere in grace and Goodness, That he had known the Scriptures from a child:
And as it was Timothies commendation, that hee knew the Scriptures from a child, so it will be thy condemnation, that thou knewest better from a child,
And as it was Timothies commendation, that he knew the Scriptures from a child, so it will be thy condemnation, that thou Knewest better from a child,
not onely to sinne against the bare light of nature, but also further, when nature hath besides lighted her torch at the Scripture, and then when beyond all this, the reall examples and observations made of Gods dealings with a mans selfe and others, shall confirme all this, this makes a mans sinfulnesse much more grievous;
not only to sin against the bore Light of nature, but also further, when nature hath beside lighted her torch At the Scripture, and then when beyond all this, the real Examples and observations made of God's dealings with a men self and Others, shall confirm all this, this makes a men sinfulness much more grievous;
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Therefore Christ himselfe, who knew all things already, yet learnt (in the schoole of experience) by what he suffered. A little of some knowledge distill'd out of a mans owne observation, is most precious, every drop of it;
Therefore christ himself, who knew all things already, yet learned (in the school of experience) by what he suffered. A little of Some knowledge distilled out of a men own observation, is most precious, every drop of it;
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So some of you come here, and live in a religious society, and see sometimes one, sometimes another of thy Colleagues turn to Christ, yea haply chamber fellow converted from his evill courses,
So Some of you come Here, and live in a religious society, and see sometime one, sometime Another of thy Colleagues turn to christ, yea haply chamber fellow converted from his evil courses,
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The more thou hast tasted the bitternesse of sinne, and Gods wrath, and hast beene stung with it as with a Cockatrice, the more thou hast tasted Gods goodnesse in prayer,
The more thou hast tasted the bitterness of sin, and God's wrath, and hast been stung with it as with a Cockatrice, the more thou hast tasted God's Goodness in prayer,
In the 5. of Iohn, 35. Christ aggravates the Iewes unbeleefe in himselfe, and their present hardnesse, that Iohn was to them, not only a shining, but also a burning light; that is, they had such knowledge engendred by his ministery,
In the 5. of John, 35. christ aggravates the Iewes unbelief in himself, and their present hardness, that John was to them, not only a shining, but also a burning Light; that is, they had such knowledge engendered by his Ministry,
For to explaine this, you must know, that between ordinary notionall light, or that assenting to spirituall truths which is common with men, from traditionall knowledge living in the Church, that between it and true saving light,
For to explain this, you must know, that between ordinary notional Light, or that assenting to spiritual truths which is Common with men, from traditional knowledge living in the Church, that between it and true Saving Light,
For these are lyars, and so sinne against knowledge as lyars doe, in the 1 Iohn 2. 4. such an one is called a lyar in a double respect, both in that he sayes hee hath that knowledge he hath not, it not being true;
For these Are liars, and so sin against knowledge as liars do, in the 1 John 2. 4. such an one is called a liar in a double respect, both in that he Says he hath that knowledge he hath not, it not being true;
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So Rom. 2. 24. the Iewes beasting of the law, and of having the forme of knowledge in their braines, caused the Gentiles to blaspheme, when they saw they lived cleane contrary thereunto:
So Rom. 2. 24. the Iewes beasting of the law, and of having the Form of knowledge in their brains, caused the Gentiles to Blaspheme, when they saw they lived clean contrary thereunto:
and therefore a brother that walkes inordinately, was to be delivered to Satan, to learne what it was to blaspheme, 1 Tim. 2. 20. That is, to learne to know how evill and bitter a thing it is, by the torments of an evill conscience, to live in such a course,
and Therefore a brother that walks inordinately, was to be Delivered to Satan, to Learn what it was to Blaspheme, 1 Tim. 2. 20. That is, to Learn to know how evil and bitter a thing it is, by the torments of an evil conscience, to live in such a course,
NOw the use of all that hath been spoken, what is it, but to move all those that have knowledge, to take heed, more heed of sinning than other men? and those of them that remaine in their naturall estate, to turne speedily and effectually unto God? For if sinning against knowledge be so great an aggravation of sinning,
NOw the use of all that hath been spoken, what is it, but to move all those that have knowledge, to take heed, more heed of sinning than other men? and those of them that remain in their natural estate, to turn speedily and effectually unto God? For if sinning against knowledge be so great an aggravation of sinning,
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and want of feeling, they committed sin with greedinesse, and so with more pleasure; they not having knowledge or hearts sensible of the evils that attend upon their courses.
and want of feeling, they committed since with greediness, and so with more pleasure; they not having knowledge or hearts sensible of the evils that attend upon their courses.
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Secondly, thou wilt in sinning against knowledg be given up to greater hardnesse. If the light that is in thee be darknesse (sayes Christ) how great is that darknesse? therefore the more light a man hath,
Secondly, thou wilt in sinning against knowledge be given up to greater hardness. If the Light that is in thee be darkness (Says christ) how great is that darkness? Therefore the more Light a man hath,
but thou shalt be given up to inward profanenesse of heart, (as Esau was, having been brought up in a good family) so as not to neglect holy duties onely, but to despise them;
but thou shalt be given up to inward profaneness of heart, (as Esau was, having been brought up in a good family) so as not to neglect holy duties only, but to despise them;
if thou wert a drunkard, a swearer, or an uncleane person before, and thy knowledge wrought some alteration in thee, thou shalt not haply be so now at thy fal, but seven times worse;
if thou Wertenberg a drunkard, a swearer, or an unclean person before, and thy knowledge wrought Some alteration in thee, thou shalt not haply be so now At thy fall, but seven times Worse;
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and this both because we have sinned against the meanes that should have saved us, as also because such as sinne against knowledge, sin with more presumption;
and this both Because we have sinned against the means that should have saved us, as also Because such as sin against knowledge, since with more presumption;
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Therefore Esay 59. 11, 12. what brought such trouble, and roarings like Beares upon these Jewes? and that when salvation was looked for, that yet it was so far off from them, in their apprehensions? our iniquities (say they) testifie to our face, and we know them.
Therefore Isaiah 59. 11, 12. what brought such trouble, and roarings like Bears upon these Jews? and that when salvation was looked for, that yet it was so Far off from them, in their apprehensions? our iniquities (say they) testify to our face, and we know them.
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Have they no knowledge, who eate up my people? Yes, there is their feare (sayes David. ) Therefore Heb. 10. 28. after sinning after knowledge, there remaines not onely a more fearfull punishment, but a more fearfull expectation in the parties consciences.
Have they no knowledge, who eat up my people? Yes, there is their Fear (Says David.) Therefore Hebrew 10. 28. After sinning After knowledge, there remains not only a more fearful punishment, but a more fearful expectation in the parties Consciences.
ROM. 2. 4, 5. Or despisest thou the riches of his goodnesse, and forbearance, and long suffering, not knowing that the goodnesse of God leadeth thee to repentance? But after thy hardnesse and impenitent heart, treasurest up unto thy selfe wrath against the day of wrath,
ROM. 2. 4, 5. Or Despisest thou the riches of his Goodness, and forbearance, and long suffering, not knowing that the Goodness of God leads thee to Repentance? But After thy hardness and impenitent heart, treasurest up unto thy self wrath against the day of wrath,
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THis is the last & most weighty aggravation which the Apostle puts into the measure of the Gentiles sinfulnesse (which in the former Chapter he had, verse 29. pronounced full before) to make it fuller yet:
THis is the last & most weighty aggravation which the Apostle puts into the measure of the Gentiles sinfulness (which in the former Chapter he had, verse 29. pronounced full before) to make it fuller yet:
Their sinning against mercies, and despising the riches of Gods goodnesse, patience, and forbearance, the hatefull evill and iniquity whereof, can be better no way set off and illustrated unto mens consciences,
Their sinning against Mercies, and despising the riches of God's Goodness, patience, and forbearance, the hateful evil and iniquity whereof, can be better no Way Set off and illustrated unto men's Consciences,
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and leade you through the severall roomes thereof, all which doe continually leade you unto repentance: That then reflecting upon our ungratefull waste,
and lead you through the several rooms thereof, all which do continually lead you unto Repentance: That then reflecting upon our ungrateful waste,
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and abuse of so many mercies in sinning, thereby our sins, every sinne, the least, may yet appeare more sinfull unto us, who are lesse than the least of all those mercies.
and abuse of so many Mercies in sinning, thereby our Sins, every sin, the least, may yet appear more sinful unto us, who Are less than the least of all those Mercies.
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Know then, that besides that peculiar treasure of unsearchable riches of grace laid up in Christ (the offer of which neglected and despised, addes yet to all that sinfulnesse, a guilt as farre exceeding all that which shall be spoken of,
Know then, that beside that peculiar treasure of unsearchable riches of grace laid up in christ (the offer of which neglected and despised, adds yet to all that sinfulness, a guilt as Far exceeding all that which shall be spoken of,
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1. In generall, shew what Goodnesse, or Bounty, Patience, and long suffering are in God. 2. That there are riches of these spent upon all the sons of men.
1. In general, show what goodness, or Bounty, Patience, and long suffering Are in God. 2. That there Are riches of these spent upon all the Sons of men.
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First, in that God is said here to be Good, or Bountifull: 2. Patient, or forbearing: 3. Longsuffering, they seeme to note out three degrees of his common mercies unto men.
First, in that God is said Here to be Good, or Bountiful: 2. Patient, or forbearing: 3. Long-suffering, they seem to note out three Degrees of his Common Mercies unto men.
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And all those noble and royall qualifications and properties which concurre to make one truely good, and bountifull, doe meet and abound in him, in all those good things which he doth bestow;
And all those noble and royal qualifications and properties which concur to make one truly good, and bountiful, do meet and abound in him, in all those good things which he does bestow;
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so Rom. 11. 35. Who hath first given him, that hee may recompence him againe? Nay untill He gave us a being, we were not capable of so much as receiving any good thing from him.
so Rom. 11. 35. Who hath First given him, that he may recompense him again? Nay until He gave us a being, we were not capable of so much as receiving any good thing from him.
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2. He who is truly termed Good, or Bountifull, all that he gives away must be his owne; And so all which God bestowes, it is his owne. So Psal. 24. 1. The Earth is the Lords.
2. He who is truly termed Good, or Bountiful, all that he gives away must be his own; And so all which God bestows, it is his own. So Psalm 24. 1. The Earth is the lords.
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and also all the standing goods, the corne and oile (which you set and plant) are mine, Hos. 2. 9. yea and the Psalmist in the same 24. Psalme, adds further, that they who dwell therein are his also:
and also all the standing goods, the corn and oil (which you Set and plant) Are mine, Hos. 2. 9. yea and the Psalmist in the same 24. Psalm, adds further, that they who dwell therein Are his also:
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All is thine, because all comes of thee, sayes the same David, 1 Chron. 29. 11, 12. And all things are not onely [ of him ] but [ through him ] Rom. 11. 36. that is, they cannot stand nor subsist without him.
All is thine, Because all comes of thee, Says the same David, 1 Chronicles 29. 11, 12. And all things Are not only [ of him ] but [ through him ] Rom. 11. 36. that is, they cannot stand nor subsist without him.
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So we finde it, comparing Psal. 33. 5. with Psal. 104. 24. in which it is said, that the earth is full of his goodnesse, and his riches; which we may judge of, by what he sayes in the 27. verse of that 104. Psalme, of what an house he keepes, and what multitudes he feeds:
So we find it, comparing Psalm 33. 5. with Psalm 104. 24. in which it is said, that the earth is full of his Goodness, and his riches; which we may judge of, by what he Says in the 27. verse of that 104. Psalm, of what an house he keeps, and what Multitudes he feeds:
The greatest and most bountifull of men, when they would expresse the largest of their bounty, speake but of giving halfe of their Kingdomes, (so Herod, and he did but talk so too) But God bestowes whole worlds, and Kingdomes, as Daniel speakes, Dan. 4. 35. and gives them to whom he please.
The greatest and most bountiful of men, when they would express the Largest of their bounty, speak but of giving half of their Kingdoms, (so Herod, and he did but talk so too) But God bestows Whole world's, and Kingdoms, as daniel speaks, Dan. 4. 35. and gives them to whom he please.
that is, no way constrained, nor by extraction wrung from him, who is to be called Bountifull. A willing mind in matter of bounty, is more accepted than the thing, 2 Cor. 8. 12. Now of God it is said, Dan. 4. 22. that he gives the Kingdomes of the world to whom he will, and none swayes him,
that is, no Way constrained, nor by extraction wrung from him, who is to be called Bountiful. A willing mind in matter of bounty, is more accepted than the thing, 2 Cor. 8. 12. Now of God it is said, Dan. 4. 22. that he gives the Kingdoms of the world to whom he will, and none sways him,
But now to us ward (as the Apostle speaks) namely the sons of men, now fallen, hee extendeth and manifests a further riches, namely, of patience and long-suffering, which the devills partake not of, the good Angels and other creatures:
But now to us ward (as the Apostle speaks) namely the Sons of men, now fallen, he extendeth and manifests a further riches, namely, of patience and long-suffering, which the Devils partake not of, the good Angels and other creatures:
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as are evill and unthankfull. Mercy is more than goodnesse, for mercy alwaies doth respect misery: and because all the creatures are subject to a misery, Rom. 8. 20, 21, 22. of bondage and vanity, therefore his tender mercies are over all his workes.
as Are evil and unthankful. Mercy is more than Goodness, for mercy always does respect misery: and Because all the creatures Are Subject to a misery, Rom. 8. 20, 21, 22. of bondage and vanity, Therefore his tender Mercies Are over all his works.
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but towards sinners, and includes in it more three things further towards them. 1. Not only that those persons he doth good unto do offend, and injure him;
but towards Sinners, and includes in it more three things further towards them. 1. Not only that those Persons he does good unto do offend, and injure him;
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So in the 2. of Pet. 3. 9. It is not slacknesse (sayes he there:) God is not slack: that is, he sits not in heaven as one of the Idol gods, that regarded not what acts were kept here below;
So in the 2. of Pet. 3. 9. It is not slackness (Says he there:) God is not slack: that is, he sits not in heaven as one of the Idol God's, that regarded not what acts were kept Here below;
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and his mercies, as meanes leading to repentance. So it followes in that 2 Pet. 3. 9. But God is long suffering to us-ward, and his long suffering hath this in it, not willing that any should perish, but come unto repentance.
and his Mercies, as means leading to Repentance. So it follows in that 2 Pet. 3. 9. But God is long suffering to usward, and his long suffering hath this in it, not willing that any should perish, but come unto Repentance.
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So also Revel. 2. 21. it is called space to repent. And all the blessings he vouchsafeth, he gives them as means and guides to leade them on to repentance, as here.
So also Revel. 2. 21. it is called Molle to Repent. And all the blessings he vouchsafeth, he gives them as means and guides to lead them on to Repentance, as Here.
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Thirdly, there is yet a further thing in his patience, namely, a waiting, and expectation that men would come in, and repent. So Luke 13. 17. These three yeeres have I [ come seeking ] fruit, but have found none:
Thirdly, there is yet a further thing in his patience, namely, a waiting, and expectation that men would come in, and Repent. So Lycia 13. 17. These three Years have I [ come seeking ] fruit, but have found none:
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In the last place, that other attribute of long suffering, which is the third, is but as a further degree of patience; but patience lengthened out farther, that is,
In the last place, that other attribute of long suffering, which is the third, is but as a further degree of patience; but patience lengthened out farther, that is,
when God hath beene thus patient, hath forborne and waited for their comming in, and that not for three yeeres, but haply thirty, forty yeeres, and still they turne not;
when God hath been thus patient, hath forborn and waited for their coming in, and that not for three Years, but haply thirty, forty Years, and still they turn not;
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and his anger begins to arise, as if he could forbeare no longer; (as it was towards that tree, Why cumbereth it the ground? Cut it downe ) yet hee goes on to spare a man another yeere,
and his anger begins to arise, as if he could forbear no longer; (as it was towards that tree, Why cumbereth it the ground? cut it down) yet he Goes on to spare a man Another year,
and endureth with much long suffering (as Rom. 9. 22.) the vessels of wrath, endures to wonderment, above measure, beyond all expectation, all patience, as it were; this is long suffering.
and Endureth with much long suffering (as Rom. 9. 22.) the vessels of wrath, endures to wonderment, above measure, beyond all expectation, all patience, as it were; this is long suffering.
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First, in themselves they are rich: if wee consider what is expended, all that while, Hee layes out, not simply his power to sustain and uphold all things, and to maintaine us freely:
First, in themselves they Are rich: if we Consider what is expended, all that while, He lays out, not simply his power to sustain and uphold all things, and to maintain us freely:
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For whilst he doth but so, nothing goes out of purse, or is detracted from him; (as I may so speak) he feeles not the expence either of power, providence, &c. All this cost him but words:
For while he does but so, nothing Goes out of purse, or is detracted from him; (as I may so speak) he feels not the expense either of power, providence, etc. All this cost him but words:
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he hath forborne, and beene out of purse from the beginning of the world, since men were upon the face of the earth, five thousand yeeres and a halfe already;
he hath forborn, and been out of purse from the beginning of the world, since men were upon the face of the earth, five thousand Years and a half already;
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Did that greatest Convert that ever was, that had not lived past thirty yeeres in his sinfull estate (for he was young when he held the stoners clothes that stoned Stephen ) and yet was the chiefest of sinners, did he yet (as himselfe sayes) thinke himselfe a patterne of long suffering, 1 Tim. 1. 16. though it a great matter God should forbeare so long? what is the whole world then? if he, being but one small poore vessell, was so richly laden with the riches of Gods patience,
Did that greatest Convert that ever was, that had not lived passed thirty Years in his sinful estate (for he was young when he held the stoners clothes that stoned Stephen) and yet was the chiefest of Sinners, did he yet (as himself Says) think himself a pattern of long suffering, 1 Tim. 1. 16. though it a great matter God should forbear so long? what is the Whole world then? if he, being but one small poor vessel, was so richly laden with the riches of God's patience,
every sinner spends something, and how lavish are men of oathes? All the thoughts of mens hearts from their youth up, they are evill, and onely evill, and continually:
every sinner spends something, and how lavish Are men of Oaths? All the thoughts of men's hearts from their youth up, they Are evil, and only evil, and continually:
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First, precious, in regard of what all these manifestations of his goodnesse and forbearance cost, even the blood of his Sonne, who as a Lord hath bought and purchased all wicked men;
First, precious, in regard of what all these manifestations of his Goodness and forbearance cost, even the blood of his Son, who as a Lord hath bought and purchased all wicked men;
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Christs mediation so far prevailes with God for all the world, that it puts a stop to the present proceedings of justice, which otherwise had said of all, that day thou sinnest, thou dyest.
Christ mediation so Far prevails with God for all the world, that it puts a stop to the present proceedings of Justice, which otherwise had said of all, that day thou Sinnest, thou Dies.
Which, I take, strongly and clearly intimated, in that dealing of his, with the Jewes, ( Exod. 23. 20. compared with Exod. 33. 2, 3, 4, &c. Immediately after God had given the Law, (by the rules and threatnings whereof, God the Father in his government was to proceed) and after they had transgressed it, He there declares, that he could not goe with them:
Which, I take, strongly and clearly intimated, in that dealing of his, with the Jews, (Exod 23. 20. compared with Exod 33. 2, 3, 4, etc. Immediately After God had given the Law, (by the rules and threatenings whereof, God the Father in his government was to proceed) and After they had transgressed it, He there declares, that he could not go with them:
<1^PAGE^MISSING> rested thee, and told thee, this world was no place for thee, for hell is onely our owne place, Acts 1. 25. thou shoulest have beene executed the first day.
<1^PAGE^MISSING> rested thee, and told thee, this world was no place for thee, for hell is only our own place, Acts 1. 25. thou shoulest have been executed the First day.
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And is not so much time of ease from punishment infinite mercy? Cast but your thoughts upon the Angels that fell, that have been in hell from the first moment of their sinning, doe but thinke with your selves, what they would give to have so much time, cut out of that eternity, they are to run through,
And is not so much time of ease from punishment infinite mercy? Cast but your thoughts upon the Angels that fell, that have been in hell from the First moment of their sinning, do but think with your selves, what they would give to have so much time, Cut out of that eternity, they Are to run through,
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if the rich man in hell, made it such a great suit, and counted it so great a favour to have but one drop of water (which could but for a little while (scarce more than a moment) have cooled and eased, not his whole body,
if the rich man in hell, made it such a great suit, and counted it so great a favour to have but one drop of water (which could but for a little while (scarce more than a moment) have cooled and eased, not his Whole body,
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but the tip of his tongue only) how much more would he have thought it mercy, to have lived so many yeares againe as he had done free from torment? what is it then for thee, to live so many yeares free from the falling of the least drop of that wrath, whereof the full vialls should have been poured out many yeares agoe? The same Law was out against us, which was out against the Angels;
but the tip of his tongue only) how much more would he have Thought it mercy, to have lived so many Years again as he had done free from torment? what is it then for thee, to live so many Years free from the falling of the least drop of that wrath, whereof the full vials should have been poured out many Years ago? The same Law was out against us, which was out against the Angels;
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Is this all? hath it beene barely a time of ease given thee, a time of reprivall? No, it hath beene more, space to repent, and so to obtaine thy pardon in, Rev. 2. 21. And as it hath beene more than ease of torment unto thee,
Is this all? hath it been barely a time of ease given thee, a time of reprieval? No, it hath been more, Molle to Repent, and so to obtain thy pardon in, Rev. 2. 21. And as it hath been more than ease of torment unto thee,
and this also, though moneth, a yeere? what others, who have laine gasping, would have given a world for time againe, (as I have heard one crying day and night ( call time againe ) or if not then, oh what in Hell:
and this also, though Monn, a year? what Others, who have lain gasping, would have given a world for time again, (as I have herd one crying day and night (call time again) or if not then, o what in Hell:
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And to what end are both these thus afforded? That they might seek the Lord, if by groping after him (even as men in the darke) they might haply finde him.
And to what end Are both these thus afforded? That they might seek the Lord, if by groping After him (even as men in the dark) they might haply find him.
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Yea they all (sayes the Apostle to the same Gentiles, Acts 14. 16.) doe beare witnesse of him, (though they went on in their owne wayes) yet (sayes he there) God left not himselfe without witnesse;
Yea they all (Says the Apostle to the same Gentiles, Acts 14. 16.) do bear witness of him, (though they went on in their own ways) yet (Says he there) God left not himself without witness;
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and leade you downe into your selves, and beare witnesse, that you by walking in your owne wayes, doe nothing but provoke and offend this good God. So Rom. 2. 15.
and lead you down into your selves, and bear witness, that you by walking in your own ways, do nothing but provoke and offend this good God. So Rom. 2. 15.
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[ Shall we goe on to sinne against this good, so good? returne evill for good? ] Is not this a naturall necessary consequent out of all these, to say as they, Let us therefore feare the Lord, who giveth us the early and the latter raine, as it is Ier. 5. 26, 27? And though men are said not to know this, in the text,
[ Shall we go on to sin against this good, so good? return evil for good? ] Is not this a natural necessary consequent out of all these, to say as they, Let us Therefore Fear the Lord, who gives us the early and the latter rain, as it is Jeremiah 5. 26, 27? And though men Are said not to know this, in the text,
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yet however there is such a witnesse of all this in all mens hearts, and thus are they led on unto Repentance, would they see their way and follow their guide.
yet however there is such a witness of all this in all men's hearts, and thus Are they led on unto Repentance, would they see their Way and follow their guide.
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Men, if young, doe usually take the advantage of this their precious time, (which out of so much long suffering is vouchsafed them) and of all those precious opportunities,
Men, if young, do usually take the advantage of this their precious time, (which out of so much long suffering is vouchsafed them) and of all those precious opportunities,
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and doe choose rather desperately to venture their estate in the world to come, upon the riches of his mercy pardoning, (though without all care and endeavour to change their hearts or lives) upon the experience they have had of the riches of his mercy forbearing them in this world, thinking to finde him the same in both.
and do choose rather desperately to venture their estate in the world to come, upon the riches of his mercy pardoning, (though without all care and endeavour to change their hearts or lives) upon the experience they have had of the riches of his mercy forbearing them in this world, thinking to find him the same in both.
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even that very foundation was laid in bloody iniquities, in which thou wert conceived; and the very materialls of soule and body, thou consistest of, being tempered with sinne, like the stone in the wall,
even that very Foundation was laid in bloody iniquities, in which thou Wertenberg conceived; and the very materials of soul and body, thou consistest of, being tempered with sin, like the stone in the wall,
Consider how but the other day thou were meere nothing, and when an infinite number that never were nor shall be, were in as great a possibility of being as thou, (for when he made this world, he could have laid it aside wholly,
Consider how but the other day thou were mere nothing, and when an infinite number that never were nor shall be, were in as great a possibility of being as thou, (for when he made this world, he could have laid it aside wholly,
Secondly, Consider yet more goodnesse. Thou mightest have beene admitted into the lowest forme of creatures, have beene a worme, a flea, a flye, which we men fillip and crush to death at pleasure:
Secondly, Consider yet more Goodness. Thou Mightest have been admitted into the lowest Form of creatures, have been a worm, a flay, a fly, which we men fillip and crush to death At pleasure:
but to be made a Man, created one of the States, Barons, Lords of the world the first houre, admitted into the highest order, crowned a King in the wombe,
but to be made a Man, created one of the States, Barons, lords of the world the First hour, admitted into the highest order, crowned a King in the womb,
And thy body the other peece, and indeed but the Case, the Sheath, (as Daniels phrase and the Chaldee hath it, Dan. 7. 15.) of thee, what a curious workmanship is it? wonderfully and fearfully made, as David sayes, Psalm. 139. 15. curiously wrought in the lower parts of the earth:
And thy body the other piece, and indeed but the Case, the Sheath, (as Daniel's phrase and the Chaldee hath it, Dan. 7. 15.) of thee, what a curious workmanship is it? wonderfully and fearfully made, as David Says, Psalm. 139. 15. curiously wrought in the lower parts of the earth:
And yet wretch as thou art, thou art withall the Epitome of hell, and broughtest into the world with thee, the seeds and principles of all the villanies, that have beene acted in the world,
And yet wretch as thou art, thou art withal the Epitome of hell, and Broughtest into the world with thee, the seeds and principles of all the villainies, that have been acted in the world,
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Thirdly, being a man, hast thou all thy members that belong unto a man? it is because hee wrote them all in his booke, Psal. 139. 16. if he had left out an eye in his common-place booke, thou hadst wanted it;
Thirdly, being a man, hast thou all thy members that belong unto a man? it is Because he wrote them all in his book, Psalm 139. 16. if he had left out an eye in his commonplace book, thou Hadst wanted it;
And yet when God gave thee all these, what did he but put weapons into an enemies hand? for hast thou not used all these, as weapons of unrighteousnesse? Insomuch as the tongue, but one member, is called a world of iniquity by the Apostle;
And yet when God gave thee all these, what did he but put weapons into an enemies hand? for haste thou not used all these, as weapons of unrighteousness? Insomuch as the tongue, but one member, is called a world of iniquity by the Apostle;
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Fourthly, when thou wert taken out of the wombe, (where thou didst remaine, but whilest thou wert a framing) what a stately palace hath he brought thee into, [ the world ] which thou findest prepared,
Fourthly, when thou Wertenberg taken out of the womb, (where thou didst remain, but whilst thou Wertenberg a framing) what a stately palace hath he brought thee into, [ the world ] which thou Findest prepared,
20. An house this world is, so curiously contrived, that to every roome of it, even to every poore village, springs doe comes as pipes to finde thee water.
20. an house this world is, so curiously contrived, that to every room of it, even to every poor village, springs do comes as pipes to find thee water.
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So Psal. 104. 10, 11. The pavement of which house thou treadest on, brings forth thy food, ver. 14. Bread for strength, wine to cheere thy heart, oyle to make thy face to shine, ver.
So Psalm 104. 10, 11. The pavement of which house thou treadest on, brings forth thy food, ver. 14. Bred for strength, wine to cheer thy heart, oil to make thy face to shine, ver.
and thou hast pressed all these armies of blessings thou findest the world filled with, to fight against their Maker, under the devills banner, whom thy wickednesse sets up as the god of this world. And as the yeere is crowned with goodnesse,
and thou hast pressed all these armies of blessings thou Findest the world filled with, to fight against their Maker, under the Devils banner, whom thy wickedness sets up as the god of this world. And as the year is crowned with Goodness,
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Fiftly, since thou camest into the world, what a long time hath God suffered thee to live in it? hee hath not spared thee three yeares onely, (as he did the figtree) but thirty, forty. And when thou first madest bold to thrust forth thy trayterous head into the world, Death (which thy sin brought into the world with it) might have arrested but for one treason,
Fifty, since thou camest into the world, what a long time hath God suffered thee to live in it? he hath not spared thee three Years only, (as he did the Fig tree) but thirty, forty. And when thou First Madest bold to thrust forth thy traitorous head into the world, Death (which thy since brought into the world with it) might have arrested but for one treason,
But unto thee, this time hath beene more than a longer day of life, and putting off the execution (which for the guilt of that first rebellion should have been acted on thee in the womb) it hath beene time to repent in: And yet hath not this time of thy reprivall made thee so much the more rebellious? and hast not thou spent all this time in making up the measure of thine iniquity full? and hath it beene will ingnesse onely in God that thou shouldest not perish? yea more, joyned with waiting also,
But unto thee, this time hath been more than a longer day of life, and putting off the execution (which for the guilt of that First rebellion should have been acted on thee in the womb) it hath been time to Repent in: And yet hath not this time of thy reprieval made thee so much the more rebellious? and hast not thou spent all this time in making up the measure of thine iniquity full? and hath it been will ingnesse only in God that thou Shouldst not perish? yea more, joined with waiting also,
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And then (haply) in thy younger yeares, before thou hadst tasted of the pleasures of sinne, he gave thee an inkling, by meanes of thy education, of his goodnesse towards thee,
And then (haply) in thy younger Years, before thou Hadst tasted of the pleasures of sin, he gave thee an inkling, by means of thy education, of his Goodness towards thee,
and he hath dealt with thee againe and againe, both by his Word and Spirit; not waited onely, but wooed thee, and hath beene a suiter to thy heart long:
and he hath dealt with thee again and again, both by his Word and Spirit; not waited only, but wooed thee, and hath been a suitor to thy heart long:
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and hath waited this twenty, thirty, forty, fifty, sixty years, when thou shouldest come in, and be as good as thy word, and still thou hast failed him.
and hath waited this twenty, thirty, forty, fifty, sixty Years, when thou Shouldst come in, and be as good as thy word, and still thou hast failed him.
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if thou wouldst spend the rest of the time, left thee in the flesh, according to his will, as the Apostle speaks, 1 Pet. 4. 3. even to lose principall, use,
if thou Wouldst spend the rest of the time, left thee in the Flesh, according to his will, as the Apostle speaks, 1 Pet. 4. 3. even to loose principal, use,
yea and not onely so, but with promise to become a debtor unto thee, to bestow further riches on thee than ever yet thou sawest, or art able to conceive:
yea and not only so, but with promise to become a debtor unto thee, to bestow further riches on thee than ever yet thou Sawest, or art able to conceive:
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Neither, seventhly, hath it beene barely and simply an act of patience and forbearance, though joyned with this willingnesse, thou shouldst not perish;
Neither, seventhly, hath it been barely and simply an act of patience and forbearance, though joined with this willingness, thou Shouldst not perish;
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to maintaine that radicall moisture, that oyle that feeds the lampe, and light of thy life, that radicale balsamum, this is as great a miracle as the maintaining the oyle in the cruze of the poore famished widow. And further yet;
to maintain that radical moisture, that oil that feeds the lamp, and Light of thy life, that radical balsamum, this is as great a miracle as the maintaining the oil in the Cruise of the poor famished widow. And further yet;
as the hen doth her chickens, to shelter thee from those many dangers thy life hath been exposed unto? Otherwise, how many wayes, ere this, hadst thou been snatcht away out of the land of the living? Is thy case, the case of the figtree onely, which before we mentioned, that when God cryed, Cut it downe, another cryed, spare it? but there have beene many have cryed, Cut thee downe, and God hath cryed, spare Thee: there is never a minute,
as the hen does her chickens, to shelter thee from those many dangers thy life hath been exposed unto? Otherwise, how many ways, ere this, Hadst thou been snatched away out of the land of the living? Is thy case, the case of the Fig tree only, which before we mentioned, that when God cried, cut it down, Another cried, spare it? but there have been many have cried, cut thee down, and God hath cried, spare Thee: there is never a minute,
And yet if thou wert not liable to their malice and power, yet consider how many dangers and casualties, besides, thou hast beene kept in, and from;
And yet if thou Wertenberg not liable to their malice and power, yet Consider how many dangers and casualties, beside, thou hast been kept in, and from;
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how often have the arrows of death come whisking by thee, took away those next thee, (haply of thy kindred, brother, sister, yoke-fellow, of the same house, family with thy selfe) and yet have missed thee? And if we look no farther than these dayes of mortality we have lived in;
how often have the arrows of death come whisking by thee, took away those next thee, (haply of thy kindred, brother, sister, yokefellow, of the same house, family with thy self) and yet have missed thee? And if we look no farther than these days of mortality we have lived in;
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But hath he not all this while filled thy heart with food and gladnesse, as the Apostle speaks, Acts 14. 17? It were infinite to goe over the particular kinds of common comforts, which God vouchsafes men here:
But hath he not all this while filled thy heart with food and gladness, as the Apostle speaks, Acts 14. 17? It were infinite to go over the particular Kinds of Common comforts, which God vouchsafes men Here:
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Hast a house in the world to hide thy head in, and keepe thee from the injuries of the weather? (which was more than Christ had) God he is thy Landlord, (though it may be thou payest him no rent;) he it is that builds the house, Psal. 127. 1. Hast a bed to lye upon? he makes it, especially in thy sicknesse, Psal. 41. 3. Hast thou sleepe (which is the nurse of nature, the parenthesis of all thy cares and griefes,) he rocks thee asleep every night;
Hast a house in the world to hide thy head in, and keep thee from the injuries of the weather? (which was more than christ had) God he is thy Landlord, (though it may be thou payest him not rend;) he it is that builds the house, Psalm 127. 1. Hast a Bed to lie upon? he makes it, especially in thy sickness, Psalm 41. 3. Hast thou sleep (which is the nurse of nature, the parenthesis of all thy Cares and griefs,) he Rocks thee asleep every night;
And when thou sleepest, is thy sleepe pleasant to thee? God makes it so, Ier. 31. 26. Hast thou cloathes to cover thy nakednesse? reade old Iacobs Indentures, Gen. 28. 20. and thou shalt see by them whose finding they are at;
And when thou Sleepest, is thy sleep pleasant to thee? God makes it so, Jeremiah 31. 26. Hast thou clothes to cover thy nakedness? read old Iacobs Indentures, Gen. 28. 20. and thou shalt see by them whose finding they Are At;
Yea, doe thy cloathes keepe thee warme? even this is attributed to him, Iob 37. 17. He fills thee, feeds thee, spreads thy table, serves thee, fills thy cup, as David describes his goodnesse, Psal. 23. 5. and gives thee thy meat in due season; and hath not failed thee a meales meat,
Yea, do thy clothes keep thee warm? even this is attributed to him, Job 37. 17. He fills thee, feeds thee, spreads thy table, serves thee, fills thy cup, as David describes his Goodness, Psalm 23. 5. and gives thee thy meat in due season; and hath not failed thee a meals meat,
And hast thou health? which is the salt to all these blessings, (without which thou wouldst say, thou hadst no pleasure in them ) He is the God of thy health, and keeps off diseases.
And hast thou health? which is the salt to all these blessings, (without which thou Wouldst say, thou Hadst no pleasure in them) He is the God of thy health, and keeps off diseases.
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yet hee made those friends, and parents of thine, but feoffees in trust for thee: they were no more, it was God who bequeathed them, Eccl. 2. last.
yet he made those Friends, and Parents of thine, but feoffees in trust for thee: they were no more, it was God who bequeathed them, Ecclesiastes 2. last.
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Or whether thou hast got them since by thine owne industry, it is hee gives thee power to get wealth, Deut. 8. 18. Prov. 12. 24. and out of a small estate maketh men great, Iob 8. 7. It is hee by his providence hath stopt the secret issues and draynes of expence, at which other mens estates runne out;
Or whither thou hast god them since by thine own industry, it is he gives thee power to get wealth, Deuteronomy 8. 18. Curae 12. 24. and out of a small estate makes men great, Job 8. 7. It is he by his providence hath stopped the secret issues and drains of expense, At which other men's estates run out;
So hee did Ioseph, Gen. 39. 21. If any man or creature doth thee a kindnesse, he toucheth their hearts, (as it is said of the men who clave to Saul ) and visits for thee;
So he did Ioseph, Gen. 39. 21. If any man or creature does thee a kindness, he touches their hearts, (as it is said of the men who clave to Saul) and visits for thee;
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The meanest of trades, to sow, and plough, and thresh, they are from the Lord, who is wonderfull in working, (Esay 28. from the 23. to the end) even as well as the skill of the most curious Ingraver, Limbner,
The Meanest of trades, to sow, and plough, and thresh, they Are from the Lord, who is wonderful in working, (Isaiah 28. from the 23. to the end) even as well as the skill of the most curious Ingraver, Limbner,
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And hast a calling answerable to thy parts, to be a Scholler, and have thy minde enriched and ennobled with the best and choisest jewell the world hath, wisdome and knowledge;
And hast a calling answerable to thy parts, to be a Scholar, and have thy mind enriched and ennobled with the best and Choicest jewel the world hath, Wisdom and knowledge;
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whereby the minde is elevated as much above other mens, as they are above beasts? God hath beene thy great Tutor, The mind of man is Gods Candle, and hee maketh wiser than a mans teachers,
whereby the mind is elevated as much above other men's, as they Are above beasts? God hath been thy great Tutor, The mind of man is God's Candle, and he makes Wiser than a men Teachers,
To conclude, hast thou comfort in all these? in riches, learning, credit, wife, children, meat, drink, &c. Hee puts in all the sugar, delight and pleasure that especially depends on him;
To conclude, hast thou Comfort in all these? in riches, learning, credit, wife, children, meat, drink, etc. He puts in all the sugar, delight and pleasure that especially depends on him;
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How hath that his patience and long suffering, vouchsafing thee space to repent, wrought with thee? how nigh to repentance hath it brought thee? Such is the perversenesse of mans nature,
How hath that his patience and long suffering, vouchsafing thee Molle to Repent, wrought with thee? how High to Repentance hath it brought thee? Such is the perverseness of men nature,
thou thinkest to spend the most precious of thy time and strength in sinning, and give God the dreggs, the bottome, the last sands, thy dotage, which thy very selfe and friends are weary of,
thou Thinkest to spend the most precious of thy time and strength in sinning, and give God the dregs, the bottom, the last sands, thy dotage, which thy very self and Friends Are weary of,
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and all these blessings and comforts which God hath vouchsafed thee, how hast thou used them against him? This oyle which should have beene fuell to thy thankfulnesse, hath encreased the fire of thy lusts,
and all these blessings and comforts which God hath vouchsafed thee, how hast thou used them against him? This oil which should have been fuel to thy thankfulness, hath increased the fire of thy Lustiest,
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Doe ye requite the Lord thus, ye foolish people and unkind? as Moses expostulates the case, Deut. 32. 6. as Christ said to the Jewes, For which of all my good workes doe yee stone me? So say I to you,
Do you requite the Lord thus, you foolish people and unkind? as Moses expostulates the case, Deuteronomy 32. 6. as christ said to the Jews, For which of all my good works do ye stone me? So say I to you,
for which of all his mercies is it, ye sinne against him? what, to fight against him with his owne weapons? to betray all he gives you into the devills, his enemies hands? What iniquity did you ever finde in him, thus to deale? God will one day thus expostulate his cause with you,
for which of all his Mercies is it, you sin against him? what, to fight against him with his own weapons? to betray all he gives you into the Devils, his enemies hands? What iniquity did you ever find in him, thus to deal? God will one day thus expostulate his cause with you,
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no principle being more deepely engraven in mens hearts, than this, to doe good to those who doe good to you, Mat. 5. 46. Nay, would ye had herein yet the hearts of beasts;
no principle being more deeply engraven in men's hearts, than this, to do good to those who do good to you, Mathew 5. 46. Nay, would you had herein yet the hearts of beasts;
A sinne so much against nature, that he calls upon those creatures, who have no more than meere nature in them, viz. the heavens to stand astonisht at it.
A sin so much against nature, that he calls upon those creatures, who have no more than mere nature in them, viz. the heavens to stand astonished At it.
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if it were not so, how were it possible thou shouldst hate him, who never did thee hurt? and goe on to wound him, who weepeth overthee? and despise that in him most, which seekes to save thee? and load him with sins? Amos 2. 13. who loades thee daily with his mercies, Psal. 68. 19. There is a third consideration the text suggests, to shew the fearfulnesse of thy sin in this respect;
if it were not so, how were it possible thou Shouldst hate him, who never did thee hurt? and go on to wound him, who weeps overthee? and despise that in him most, which seeks to save thee? and load him with Sins? Amos 2. 13. who loads thee daily with his Mercies, Psalm 68. 19. There is a third consideration the text suggests, to show the fearfulness of thy since in this respect;
and it will prove a treasure, such a treasure as shall bring in an eternall revenue of glory unto God, of all his glory lost, and riches spent, with advantage;
and it will prove a treasure, such a treasure as shall bring in an Eternal revenue of glory unto God, of all his glory lost, and riches spent, with advantage;
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And dost thou know and consider how fast this treasure fills, and how much the longer thou goest on to adde to it, still the more thou addest, still the last yeere more than all the yeeres before? every minutes impenitency adding to this heape and summe,
And dost thou know and Consider how fast this treasure fills, and how much the longer thou goest on to add to it, still the more thou addest, still the last year more than all the Years before? every minutes impenitency adding to this heap and sum,
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Esay 56. 12. Well, but fourthly, consider out of the text, that there will come a day at last, the morrow whereof will be a day of wrath: It is treasuring up now,
Isaiah 56. 12. Well, but fourthly, Consider out of the text, that there will come a day At last, the morrow whereof will be a day of wrath: It is treasuring up now,
